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THE 


CHRISTIAN  WORLD  UNMASKED. 


BY 


JOHN   BEKRIDGE,   A.M. 
ii 

VICAR  OF  EVERTON,  BEDFORDSHIRE ;   FELLOW   OF  CLARE-HALL,  CAMBRIDGE  ; 
AND    CHAPLAIN    TO    THE    RIGHT    HONORABLE    THE 
EARL     OF     BUCHAN. 


WITH 

LIFE    OF    THE    AUTHOR, 

BY     THE 

REV.   THOMAS   GUTHRIE,   D.D. 

MINISTER      OF      FREE      ST.      JOHN'S,       ETIN  BURGH. 


BOSTON: 
GOULD     AND     LINCOLN, 

59    WASHINGTON    STREET. 

1854. 


Entered   according  to   Act   of  Congress,  in  the   year  1853, 
BY     GOULD     AND     LINCOLN, 

la  the    Clerk's    Office    of    the    District  Court    of    the    District 
of  Massachusetts. 


Geo.  C.  Rand,  Printer,  3  Comhill,  Bostop. 


INTRODUCTORY   NOTE 


TO     THE 


AMERICAN      EDITION 


THIS  work  is  republished  from  a  recent 
Edinburgh  edition.  Some  words  and  phrases, 
on  account  of  their  excessive  quaintness  or  lack 
of  dignity,  have  been  expunged  ;  and  a  few 
paragraphs  containing  irrelevant  matter  have 
been  omitted. 

It  will  be  observed  that  many  passages  of 
Scripture  are  not  quoted  verbatim;  but,  as 
the  words  added  or  substituted  are  generally 
intended  to  be  paraphrastic  or  expository,  it 
has  been  thought  best  to  leave  them  unaltered. 

4455.14 


IV  INTRODUCTORY      NOTE. 

The  author  handles  the  word  of  God,  not 
deceitfully,  but  skilfully,  giving  the  sense  of 
the  sacred  text  with  peculiar  clearness  and 
force.  In  a  treatise  less  colloquial  in  style, 
his  method  of  citation  might  be  objectionable ; 
but  here  it  will  be  admired  as  an  excellence. 
This  facility  in  the  use  of  Scripture  is  said  to 
have  given  a  special  charm  to  his  preaching. 

To  the  Memoir  furnished  by  Dr.  Guthrie,  is 
appended  a  striking  notice  of  Bcrridge  as 
a  man  and  a  preacher,  from  an  article  in 
the  North  British  Review,  giving  an  eloquent 
account  of  the  men  to  whom  the  cause  of  evan 
gelical  religion  in  England  was  principally 
indebted,  in  the  middle  of  the  last  century. 


MEMOIR. 


JOHN  BERRIDGE,  the  author  of  this  book,  was, 
.along  with  some  others  of  his  day,  the  salt  of  the 
Church  of  England,  and  an  instrument  in  God's 
hand  of  working  revivals  of  religion  within  her 
pale  worthy  of  record  with  those  that  his  com 
peers  Whitefield  and  Wesley  wrought  without 
her.  He  was  born  in  1716,  but  not  born  again 
till  he  had  entered  the  ministry.  His  studies 
were  carried  on  at  Cambridge,  where  he  gave 
early  proof  of  his  native  energy,  and  that  what 
he  did,  as  was  said  by  an  old  woman  of  Dr. 
Chalmers,  he  did  with  all  his  heart.  At  that 
seat  of  learning,  where  he  gained  the  honors  and 
emoluments  of  a  Fellowship,  he  passed  for  many 
years  fifteen  hours  a  day  in  hard  study,  ranging 
over  all  the  fields  of  knowledge,  and  strengthen 
ing  by  such  vigorous  exercise  faculties  of  no  ordi 
nary  power.  Clare  College  at  length  presented 
him  to  the  charge  of  Everton  in  Bedfordshire, 
where  he  labored  as  few  men  have  done,  till  his 


VI  "   MEMOIR. 

death,  in   1793.     In   a   short  but   most  graphic 
sketch  of  our  author.  Dr.   Hamilton,  of  London, 
thus  relates  the  very  quiet  but  remarkable  way 
in  which  the  Holy  Spirit  brought  him  to  a  sav 
ing  knowledge  of  the  truth  : — "  His  success  was 
small — so  small  that  he  began  to  suspect  his  mode 
was  wrong.     After  prayer  for   light,  it  was  one 
day  borne  in  upon  his  mind — '  Cease  from   thine 
own  works,  only  believe  ; '   and,  consulting   his 
concordance,  he  was  surprised  to  sec  how  many 
columns  were  required  for  the  words  Faith  and 
Believe.     Through   this  quaint  inlet  he  found  his 
way  into  the  knowledge  of  the   Gospel,  and  the 
consequent   love   of    the   Saviour ;    and   though 
hampered  with  academic   standing,  and  past  the 
prime  of  life,  he  did  not  hesitate  for  a  moment  to 
reverse  his  former  preaching,  and  the  efficiency 
of  the  cross  was  soon  seen  in  his  altered  parish." 
Nor   were   his  labors   confined  to  his  parish 
now.     He  was  not  content  with  his  own  preserve. 
Not  the  man  to  stand  by  and  see  others  beyond 
the    parochial   boundary   perishing   for   lack    of 
knowledge,  he  flung  himself,  heart  and  soul,  into 
the  very  thick  of  the  movement  then  being  made 
by  Lady  Huntingdon,  Venn,  Grimshawe,  Wesley, 
Whitefield,  and  others,  to  awaken  England  from 
its  sleep  of  death  ;  and  never  hut  on  one  occasion 
did  he  allow  consequences,  personal,  pecuniary, 
or  ecclesiastical,  to  turn  him  a  hairbreadth  from 
the  path  of  duty.     We  record  it  as  an  example 


MEMOIR.  Vll 

of  how  God  may  ordain  strength  out  of  the 
mouths  of  babes  and  sucklings,  and  by  the  weak 
things  of  the  church  confound  the  strong  : — "  One 
day,  during  the  period  of  his  itinerancy,  he  had 
occasion  to  pass  through  a  town  where  he  had 
•  often  met  the  scoffs  and  taunts  of  the  ungodly  ; 
but  instead  of  riding  through  the  main  street,  he 
turned  through  a  bye-way  to  avoid  the  profane 
people  who  were  in  the  streets.  Here  he  was 
met  by  a  pig-driver,  who  immediately  addressed 
him,  and  said  — '  You  cowardly  John  Berridge, 
you  are  ashamed  of  your  Master,  and  therefore 
you  skulk  along  here  to  avoid  the  cross.7  This 
incident,  he  said,  was  of  incalculable  benefit  to 
him  ;  it  spoke  with  effect  to  his  heart,  and  he 
became  more  and  more  determined  not  to  be 
moved  in  bold  confession  of  Christ."  That  soli 
tary  occasion  which  found  Berridge  skulking  down 
a  bye  lane  to  escape  the  insolence  of  the  mob,  but 
stands  as  a  foil  to  the  bravery  with  which  he 
faced  his  bishop,  armed  with  all  the  powers  of 
the  church  to  crush  him.  Fortunately  Berridge 
has  left  this  scene  painted  by  his  own  hand  : — 
"  Soon  after  I  began  to  preach  the  Gospel  at 
Everton  —  says  Mr.  Berridge  —  the  churches  in 
the  neighborhood  were  deserted,  and  mine  so 
overcrowded,  that  the  'squire,  who  '  did  not  like 
strangers/ he  said,  '  and  hated  to  be  incommoded/ 
joined  with  the  offended  parsons,  and  soon  after, 
a  complaint  having  been  made  against  me,  I  was 


Vlll  MEMOIR. 

summoned  before  the  bishop.  '  Well,  Berridge, 
— said  his  lordship, — did  I  institute  you  to  Eaton 
or  Potton  ?  Why  do  you  go  preaching  out  of 
your  own  parish  ?  '  '  My  lord — said  I, — I  make 
no  claim  to  the  livings  of  those  parishes.  Tis 
true  I  was  once  at  Eaton,  and,  finding  a  few  poor  • 
people  assembled,  I  admonished  them  to  repent 
of  their  sins,  and  to  believe  in  the  Lord  Jesus 
Christ  for  the  salvation  of  their  souls.  At  that 
very  moment,  my  lord,  there  were  five  or  six 
clergymen  out  of  their  own  parishes,  and  enjoy 
ing  themselves  on  the  Eaton  bowling-green.'  '  I 
tell  you — retorted  his  lordship, — that  if  you  con 
tinue  preaching  where  you  have  no  right,  you 
will  very  likely  be  sent  to  Huntingdon  goal.7  '  I 
have  no  more  regard,  my  lord,  for  a  goal  than 
other  folks — rejoined  I, — but  I  had  rather  go 
there  with  a  good  conscience,  than  be  at  liberty 
without  one.7  His  lordship  looked  very  hard  at 
me.  '  Poor  fellow  ! — said  he, — you  are  beside 
yourself,  and  in  a  few  months  you  will  cither  be 
better  or  worse.'  '  Then,  my  lord — said  I,— 
you  may  make  yourself  quite  happy  in  this  busi 
ness  ;  for  if  I  should  be  better,  you  suppose  I  shall 
desist  of  my  own  accord  ;  and  if  worse,  you  need 
not  send  me  to  Huntingdon  goal,  for  I  shall  be 
better  accommodated  in  Bedlam.'  His  lordship 
then  pathetically  entreated  me,  as  one  who  had 
been  and  wished  to  continue  my  friend,  not  to 
embitter  the  remaining  portion  of  his  days  by 


MEMOIR.  IX 

any  squabbles  with  my  brother  clergymen,  but  to 
go  home  to  my  parish,  and  so  long  as  I  kept 
within  it  I  should  be  at  liberty  to  do  what  I  liked 
there.  '  As  to  your  conscience — said  his  lord 
ship, — you  know  that  preaching  out  of  your  par 
ish  is  contrary  to  the  canons  of  the  Church.' 
'  There  is  one  canon,  my  lord — said  I, — which  I 
dare  not  disobey,  and  that  says,  *  Go  -preach  the 
Gospel  to  EVERY  CREATURE.'  ':  It  is  worthy  of 
notice  that  God  raised  up  friends  in  unexpected 
quarters  to  shield  this  faithful  servant.  The 
great  Lord  Chatham  came  from  the  helm  of  the 
nation  to  stand  between  him  and  ruin  ;  while  the 
Lord  Chancellor  of  England  also  was  moved  by 
Lady  Huntingdon  to  leave  the  Woolsack  and 
come  to  the  rescue  of  the  Vicar  of  Everton.  In 
allusion  to  that  circumstance,  Grimshawe  thus 
pithily  and  pathetically  writes  : — "  May  the  Lord 
eternally  bless  that  dear,  good,  honorable  Lady 
Huntingdon,  who  would  defend  a  persecuted  min 
ister  of  Christ  to  the  last  gown  on  her  back,  and 
the  last  shilling  in  her  pocket." 

For  the  trials  and  opposition  which  Berridge 
had  to  meet  from  many  quarters,  he  had  an  ample 
recompense  in  the  extraordinary  success  with 
which  God  blessed  his  ministry  both  in  his  parish 
and  beyond  it.  He  suffered  much  and  he  labored 
hard  ;  putting  most  men  to  shame.  For  no  less 
than  four  and  twenty  years  he  preached  on  an 
average  ten  or  twelve  sermons,  and  travelled  a 


X  MEMOIR. 

hundred  miles  per  week.  There  were  indeed 
giants  on  the  earth  in  those  days.  He  did  not 
labor  in  vain  in  the  Lord.  Shining  a  star  of  the 
first  magnitude  in  the  constellation  of  England, 
he  was  held  in  the  highest  esteem  and  the  warm 
est  affection  by  the  worthies  of  his  day.  White- 
field  pronounced  him  to  be  an  "  angel  of  the 
church/'''  Venn,  defending  him  from  opprobrium, 
says,  that  he  was  "  as  familiar  with  the  learned 
languages  as  with  his  mother  tongue  ;  and  that  he 
could  be  under  no  temptation  to  court  respect  by 
itinerant  preaching,  for  he  merited  and  enjoyed 
that  in  a  high  degree  among  all  ranks  of  the  lite 
rary  professors  at  the  University/''  Wesley  pro 
nounces  on  him  this  high  etilogium  :  —  "  Mr.  Ber- 
ridge  appears  to  be  one  of  the  most  simple  as  well 
as  most  sensible  men  of  all  whom  it  pleased  God 
to  employ  in  reviving  primitive  Christianity.  I 
designed  to  have  spent  but  one  night  with  him  ; 
but  Mr.  Gilbert's  mistake  (who  sent  him  word  1 
would  be  at  Everton  on  Friday)  obliged  me  to 
stay  there  another  day.  or  multitudes  of  people 
would  have  been  disappointed.  They  come  now 
twelve  or  fourteen  miles  to  hear  him  ;  and  very 
few  come  in  vain.  His  word  is  with  power  :  he 
speaks  as  plain  and  home  ar-  John  Nelson,  but  with 
all  the  propriety  of  Mr.  Romaine  and  the  tender 
ness  of  Mr.  Ilervcy."  But  the  noblest  testimony 
and  best  reward  which  Berridge  received  was  seen 
in  the  eager,  moved,  and  melted  thousands  who 


MEMOIR.  XI 

crowded  to  hoar  him  preach,  and  many  of  whom 
now  shine  as  jewels  in  one  of  the  brightest 
crowns  that  is  worn  in  heaven.  An  eye-witness 
describes  the  church  at  Ever  ton  as  crowded  with 
persons  from  all  the  country  round, "  the  windows 
being  filled  within  and  without,  and  even  the  out 
side  of  the  pulpit  to  the  very  top,  so  that  Mr. 
Berridge  seemed  almost  stifled."  At  Stafleford, 
Grandchester,  at  Driflow,  Orwell,  and  indeed 
wherever  he  went,  he  was  a  centre  round  which 
thousands  and  tens  of  thousands  gathered.  All 
eyes  fixed  on  him,  the  tears  rolling  over  their 
cheeks,  and  many,  unable  to  keep  down  the  swell 
of  their  emotions,  crying  out,  "  Lord  what  shall 
we  do  to  be  saved  ?  "  Even  when  nearly  worn 
out  by  his  gigantic  labors  and  ardent  spirit,  he 
rose  on  one  occasion  to  preach  at  Harlston,  de 
jected  and  depressed,  saying  —  "I  am  now  so 
weak,  I  must  leave  off  field-preaching ;;;  yet  there, 
the  usual  effects  accompanying  the  word,  he  deliv 
ered  himself  with  amazing  energy  to  three  thou 
sand  people.  And  so,  from  Everton  as  his  centre, 
the  truth  radiated  out  to  London  and  all  the 
provinces  round  about.  He  sounded  the  Gospel 
abroad  over  all  the  country,  and  in  many  in 
stances,  revivals,  like  those  of  Kilsyth  and  Cam- 
buslang  in  Scotland,  distinguished,  and  blessed, 
and  crowned  his  ministry. 

Not  that  Berridge  neglected  his  own  parish,  or 
had  occasion  to  say,  "  they  made  me  keeper  of 


Xll  MEMOIR. 

vineyards,  and  mine  own  vineyard  have  I  not 
kept."  In  proof  of  this,  and  as  illustrating  the 
wit  and  eccentricity  in  which  he  indulged  when 
the  pen  was  in  his  hand,  we  may  insert  a  letter  of 
his  to  his  friend  and  coadjutor,  Lady  Huntingdon. 
She  had  asked  him  to  supply  some  of  her  chapels. 
His  reply,  in  which  he  alludes  to  a  minister  of  the 
name  of  Dyer,  who  with  some  sectaries  had  been 
sowing  dissension  and  their  peculiar  views  among 
his  people,  as  well  as  among  her  ladyship's  fol 
lowers,  will  be  found  in  the  following  letter  :— 
"  As  to  myself — he  says,  —  I  am  now  determined 
not  to  quit  my  charge  again  in  a  hurry.  Never 
do  I  leave  my  bees,  though  for  a  short  space  only, 
but  at  my  return  I  find  them  either  casting  and 
colting,  or  lighting  and  robbing  each  other  ;  not 
gathering  honey  from  every  flower  in  God's  gar 
den,  but  filling  the  air  with  their  buzzings,  and 
darting  out  the  venom  of  their  little  hearts  in  their 
fiery  stings.  Nay,  so  inflamed  they  often  are  — 
and  a  mighty  little  thing  disturbs  them  —  that 
three  months'  tinkling  afterwards  with  a  warming- 
pan  will  scarce  hive  them  at  last,  and  make  them 
settle  to  work  again.  They  are  now  in  a  mighty 
ferment,  occasioned  by  the  sounding  brass  of  a 
Welch  DYER,*  who  has  done  me  the  saine  kind 
office  at  Ever  ton  that  he  has  done  my  friend  at 
Tottenham.  '  'Tis  pity  he  should  have  the  charge 
of  anything  but  wasps  ;  these  he  might  allure  into 

*  Rev.  G.  Dyer,  Lecturer  of  St.  George  the  Martyr. 


MEMOIR.  Xlll 

the  treacle  pot  and  step  in  before  them  himself, 
but  he  will  never  fill  a  hive  with  honey."  In 
illustration  of  his  powers  as  a  Barnabas,  we  insert 
the  following  letter  written  to  the  same  lady  on 
the  death  of  her  daughter.  Although  marked  in 
deed  by  Berridge's  peculiarities,  it  is  full  of  lofty 
thought,  and  pregnant  with  consolation  :  —  "My 
Lady  —  I  received  your  letter  from  Brighthelm- 
stone,  and  hope  you  will  soon  learn  to  bless  your 
Redeemer  for  snatching  away  your  daughter  so 
speedily.  Methinks  I  see  great  mercy  in  the  sud 
denness  of  her  removal,  and  when  your  bowels 
have  done  yearning  for  her  you  will  see  it  too. 
0  !  what  is  she  snatched  from  ?  Why,  truly,  from 
the  plague  of  an  evil  heart,  a  wicked  world,  and  a 
crafty  devil  —  snatched  from  all  such  bitter  grief 
as  now  overwhelms  you  —  from  everything  that 
might  wound  her  ear,  afflict  her  eye,  or  pain  her 
heart.  And  what  is  she  snatched  to  ?  To  a  land 
of  everlasting  peace,  where  the  voice  of  the  turtle 
is  ever  heard,  where  every  inhabitant  can  say,  '  I 
am  no  more  sick  ! 7  no  more  whim  in  the  head,  no 
more  plague  in  the  heart,  but  all  full  of  love  and 
full  of  praise  ;  ever  seeing  with  enraptured  eyes, 
ever  blessing  with  adoring  hearts,  that  dear  Lamb 
who  has  washed  them  in  his  blood,  and  has  now 
made  them  kings  and  priests  unto  God  for  ever 
and  ever.  Amen.  Oh,  madam !  What  would 
you  have  ?  Is  it  not  better  singing  in  heaven, 
'  Worthy  is  the  Lamb  that  was  slain/  &c.  than 


XIV  MEMOIR. 

crying  at  Oathall,  '  0  wretched  woman  that  I 
am  ?  ;  Is  it  not  better  for  her  to  go  before,  than 
to  stay  after  you  ?  and  then  to  be  lamenting,  '  Ah 
my  mother  !  '  as  you  now  lament,  '  Ah  my  daugh 
ter  ! '  Is  it  not  better  to  have  your  Selina  taken 
to  heaven,  than  to  have  your  heart  divided  be 
tween  Christ  and  Selina  ?  If  she  was  a  silver 
idol  before,  might  she  not  prove  a  golden  one  af 
terwards  ?  She  is  gone  to  pay  a  most  blessed 
visit,  and  will  see  you  again  by  and  by,  never  to 
part  more.  Had  she  crossed  the  sea  and  gone  to 
Ireland,  you  could  have  born  it ;  but  now  she  is 
gone  to  heaven  'tis  almost  intolerable.  Wonder 
ful  strange  love  this.  Such  behavior  in  others 
would  not  surprise  me,  but  I  could  almost  beat 
you  for  it  ;  and  I  am  sure  Selina  would  beat  you 
too,  if  she  was  called  back  but  one  moment  from 
heaven  to  gratify  your  fond  desires.  I  cannot 
soothe  you,  and  I  must  not  flatter  you.  1  am  glad 
the  dear  creature  is  gone  to  heaven  before  you. 
Lament,  if  you  please  ;  but  glory,  glory,  glory  be 
to  God,  says  JOHN  BERIUDGE." 

We  cannot  throw  together  these  fragments  of 
Berridgc's  life  and  character  without  mentioning, 
tlmt  in  addition  to  his  own  labors,  which  have 
had  no  counterpart  in  our  day  save  in  the  lives  of 
James  Haldane  and  some  few  such  men,  he  em 
ployed  many  other  laborers  in  the  same  field. 
He  hired  barns,  he  paid  preachers,  and  on  these 
and  works  of  charity,  he  expended  the  whole  pro- 


MEMOIR.  XV 

ceeds  of  his  vicarage  and  fellowship,  the  price  of 
his  family  plate,  and  the  whole  of  a  large  patri 
monial  fortune.  He  kept  nothing  back  —  he  did 
nothing  by  halves  —  although  sometimes  indeed 
he  brought  himself  thereby  into  difficulties,  which 
however,  were  borne  without  repining,  and  from 
which,  like  a  bee  that  finds  honey  even  in  bitter 
flowers,  he  drew  good  lessons  as  the  following 
extract  proves  :  —  "  Friday,  July  7.  — I  have  be 
come  acquainted  with  the  Eev.  Mr.  R .  of 

Wakefield,  and  find  him  a  sensible,  pious,  and  ex 
perienced  man.  He  was  long  intimate  with  Mr. 
Berridge  of  Evcrton,  whom  he  represents  as  a 
deeply  devoted,  spiritual,  and  humble  man  ;  pos 
sessing  a  vein  of  great  natural  humor,  but  of  very 
serious  manners.  He  gave  in  fact  all  his  goods 
to  feed  the  poor  ;  and  at  one  period,  after  a  long 
illness,  he  was  in  actual  distress,  not  knowing 
where  to  turn  for  support.  Whilst  musing  on  his 
state,  he  heard  a  rap  at  the  door  —  the  postman 
was  immediately  announced  with  a  letter,  on 
which  was  charged  a  shilling.  Mr.  Berridge  had 
not  a  shilling  to  pay  for  it,  and  would  not  take  ; 
but  requested  the  postman  to  take  it  back  to  the 
office,  as  he  said  he  never  wished  to  have  any 
thing  in  his  house  that  was  not  paid  for  ;  but  the 
postman  said  he  would  call  on  the  morrow,  and 
insisted  on  leaving  it.  When  he  opened  it,  he 
found  to  his  great  surprise  a  bank  note  for  thirty 
pounds  from  John  Thornton.  '  Who,'  said  he, 


XVI  MEMOIR. 

'can  doubt  after  this  the  existence  of  a  particular 
Providence?7"  If  our  author  did  not  always,  in 
correspondence  and  conversation,  restrain  the 
overflowings  of  his  humor,  he  never  kept  back  his 
money  in  the  cause  of  Christ ;  if  he  said  some 
odd,  he  never  said  mean,  and  he  always  did  noble 
things  ;  and  offering  himself  to  God  a  living 
sacrifice  on  the  altar  of  our  faith,  and  with  him 
self  all  that  he  had,  he  went  through  the  world 
and  lived  in  the  church  of  which  he  was  one  of 
the  best  ministers  and  brightest  ornaments,  rea 
lizing  the  lofty  wish  of  Brainerd  : — "  0  !  that  I 
were  a  flaming  fire  in  the  service  of  my  God  !  " 
So  much  for  the  author.  As  to  the  book  itself  we 
may  remark,  that 

The  "  Christian  World  Unmasked  "  is  a  work 
which  none  but  John  Berridge  could  have  writ 
ten — the  work  of  an  extraordinary  man  ;  like  a 
child  who  is  the  living  image  of  his  father,  it  pro 
claims  its  parentage.  Here,  as  elsewhere  he  pre 
serves  his  own  character ;  he  always  did  so, 
whether  he  penned  letters  to  noble  ladies,  or 
addressed  a  congregation  of  ten  thousand  peas 
ants,  or  stood  before  the  dignitaries  of  the  church 
like  a  lion  at  bay,  trampling  the  canon-law 
beneath  his  feet,  and  claiming  on  the  strength  of 
a  higher  authority  his  right  to  preach  the  gospel 
to  every  creature.  The  book  which  we  intro 
duce  anew  to  the  public,  has  survived  the  test  of 
years — and  still  stands  towering  above  things  of 


MEMOIR.  XV11 

inferior  growth,  like  a  cedar  of  Lebanon.  Its 
subject  is  all  important  ;  in  doctrine  it  is  sound 
to  the  core  ;  it  glows  with  fervent  piety  ;  it 
exhibits  a  most  skilful  and  unsparing  dissection 
of  the  dead  professor  ;  while  its  style  is  so  re 
markable  that  he  who  could  preach  as  Berridge 
has  written,  would  hold  any  congregation  by  the 
ears. 

No  doubt  a  very  fastidious  taste  may  find 
expressions  here  and  there  to  jar  on  its  delicate 
nerves,  which  some  may  think  it  were  better  to 
have  smoothed  and  softened.  We  once  witnessed 
a  scene  which  reconciles  us  to  leaving  these  as 
Berridge  left  them,  and  assures  us  that,  with  the 
great  mass  of  readers,  these  spots,  if  such  they 
be,  will  be  lost  like  those  of  the  sun,  in  a  blaze  of 
light.  Seated  in  the  front  pew  of  a  side  gallery, 
where  we  had  a  commanding  view  of  the  audience, 
it  was  our  privilege  on  the  occasion  alluded  to,  to 
hear  no  common  preacher.  His  grammar  was 
uncommonly  bad  ;  not  seldom  he  violated  the 
simplest  idioms  of  our  language  ;  and  no  pronun 
ciation  certainly  could  be  more  uncouth  than  his 
— yet  the  congregation  hung  upon  the  speaker's 
lips.  Every  eye  was  fixed  upon  him  ;  and,  appa 
rently  insensible  to  the  existence  of  any  defect, 
they  sat  enchained  by  a  piety  which  beamed  in 
his  looks  and  often  moulded  his  tones  into  the 
finest  oratory  ;  and  they  looked  perfect  delight 
as  ever  and  anon  from  the  depths  of  his  sane- 


XV111  MEMOIR. 

tiiied  genius  there  rose  thoughts  so  heavenly 
and  sublime  as  to  appear  amid  the  darkness  of 
his  reasoning  like  rockets  blazing  up  to  heaven, 
bursting  in  the  upper  skies  and  descending  on 
earth  in  a  shower  of  fire-balls.  Our  author,  as 
the  work  will  prove,  was  in  many  respects  a 
very  different  man  from  the  preacher  I  have 
described. 

Berridge  laid  the  hand  of  a  giant  on  his  sub 
ject.  He  brought  to  his  discourse  the  reasoning 
powers  of  a  strong  intellect,  and  added  the 
accomplishments  of  a  great  scholar  to  the  piety 
of  a  Christian  and  the  pathos  of  an  orator  ;  and 
indeed  we  are  inclined  to  think  that  naturally  as 
it  came  to  him,  that  occasionally  out-of-the-way 
style  of  exhibiting  truth,  which  might  offend  a 
very  fastidious  taste,  rather  helped  than  hindered 
the  grand  object  for  which  he  prayed  and  preach 
ed.  He  could  not  help  doing  what  Richard  Cecil 
did  of  design  on  one  occasion,  when  he  found  that 
although  he  had  brought  a  carefully  prepared  and 
polished  sermon  to  the  pulpit,  his  audience 
refused  him  their  attention.  That  great  preacher 
flung  it  at  once  aside,  and  after  a  protracted 
pause,  astonished  the  still  and  wondering  assem 
bly  by  crying  aloud  "  A  man  was  hanged  at 
Tyburn  this  morning !" — Now  all  were  awake. 
With  that  nail  he  fixed  every  car  to  the  pulpit, 
and  starting  from  the  scaffold  he  struck  on  a  path 
altogether  new,  and  delivered  to  unflagging  atten- 


MEMOIR.  XIX 

tion  a  sermon  of  extraordinary  power.  We  do 
not  love  Berridge  the  less,  but  rather  the  more 
for  his  peculiarities — not  that  we  would  have  any 
man  imitate  them — for  as  even  beauty  becomes 
ridiculous  when  a  jackdaw  has  dressed  itself  in 
peacock's  feathers,  an  aping  of  others  is  always 
offensive.  Their  peculiarities  are  like  a  suit  of 
clothes  which  hang  not  well  on  any  but  the  man 
who  was  measured  for  them  ;  not  to  say  that  the 
misfortune  of  imitators  often  lies  in  this,  that  in 
copying  the  lisp,  the  bur,  the  shrug,  the  broad 
accent,  the  ungainly  and  ungraceful  attitude,  they 
forget  that  their  idol  is  not  great  by  these,  but  in 
spite  of  them. 

If  striking  peculiarities  of  thought  and  expres 
sion,  however,  be  originalities — things  not  bor 
rowed  but  born,  as  they  were  in  Berridge — then, 
with  God's  blessing,  they  prove  not  weakness  but 
strength,  as  was  seen  in  the  thousands  who 
crowded  to  hear  him  preach,  and  the  multitudes 
who  fell  before  his  bow,  which,  like  that  of  Ulys 
ses,  none  but  himself  could  bend.  For  while  to 
its  inhabitants  heaven's  beauties  are  ever  new, 
and  familiarity  breeds  no  indifference  in  them, 
how  often  is  that  its  effect  in  our  present  imper 
fect  state  ?  It  is  with  spiritual  objects  as  with 
the  most  attractive  or  sublime  scenes  of  nature. 
The  glowing  sunrise,  the  gleaming  river,  the  sea 
roused  by  the  storni  into  majesty,  summer  walk 
ing  the  earth  decked  in  a  robe  of  flowers,  the 


XX  MEMOIR. 

brow  of  night  sparkling  with  its  countless  gems 
— many  regard  these  with  the  eyes  of  a  brute  ; 
they  stir  no  thought ;  they  excite  no  reflection  ; 
nor  call  forth  such  exclamation  as  the  Psalmist's 
— "  How  manifold  are  thy  works,  Lord  God 
Almighty — in  wisdom  thou  hast  made  them  all !  " 
Even  so,  the  surpassing  glories  of  the  Gospel, 
the  cross  of  Calvary,  the  crown  of  heaven,  are 
lost  on  eyes  which  have  become  familiar  with 
them  from  the  cradle  and  a  mother's  knee  ;  and 
to  the  terrors  of  the  law  men  grow  as  insensible 
as  the  inhabitants  of  the  tropics  to  the  play  of 
lightnings,  or  the  tenant  of  a  cottage  within  the 
spray  of  Niagara  to  the  roar  of  its  thousand 
thunders.  These,  although  they  may  shake  the 
air,  and  stun  the  ears  of  strangers,  are  unheeded 
or  unheard  by  him. 

If  among  many  striking,  Bcrridge  says  some 
strange  things  ;  if  always  original,  he  is  occasion 
ally  odd  ;  if  in  this  book  there  are  a  few  instan 
ces  of  the  picturesque  approaching  the  grotesque, 
the  reader  will  readily  excuse  these  for  the  sake 
of  the  noble  piety  with  which  the  book  is  perva 
ded,  the  golden  truths  that  lie  imbedded  in  its 
pages,  and  a  style  and  manner  pre-eminently  cal 
culated  to  rouse  the  dullest  attention,  and  break 
through  that  indifference  with  which  familiarity 
encrusts  the  most  solemn  and  momentous  subjects. 
Infinitely  better  such  a  book,  than  faultless  dul- 
ness,  unobjectionable  common-places,  an  essay 


MEMOIR.  XXI 

from  press  or  pulpit  which  is  bare  of  beauties  as 
of  blemishes,  and  in  which,  if  men  find  no  faults, 
they  feel,  as  sleepers  prove,  none  of  the  interest 
that  carries  the  reader  over  the  pages  of  the 
"  Christian  World  Unmasked." 

THOMAS  GUTHRIE. 


FROM    THE    NORTH    BRITISH    REVIEW. 

At  Everton,  in  Bedfordshire,  not  far  from  the  spot  where 
John  Bunyan  had  been  a  preacher  and  a  prisoner,  lived 
and  labored  a  man  not  unlike  him,  the  most  amusing  and 
most  affecting  original  of  all  this  school — JOHN  BERRIDGE. 
For  long  a  distinguished  member  of  Clare  Hall,  Cambridge, 
and  for  many  years  studying  fifteen  hours  a  day,  he  had 
enriched  his  masculine  understanding  with  all  sorts  of 
learning ;  and  when  at  last  he  became  a  parish  minister, 
he  applied  to  his  labors  all  the  resources  of  a  mind  emi 
nently  practical,  and  all  the  vigor  of  a  very  honest  one. 
His  mind  was  singular.  So  predominant  was  its  Saxon 
alkali,  that  poetry,  sentiment,  and  classical  allusion,  what 
ever  else  came  into  it,  was  sure  to  be  neutralized  into 
common  sense  —  pathetic,  humorous,  or  practical,  as  the 
case  might  be  ;  and  so  strong  was  his  fancy  that  every 
idea  in  re-appearing  sparkled  into  a  metaphor  or  emblem. 
He  thought  in  proverbs,  and  he  spake  in  parables ;  that 


XX11  MEMOIR. 

granulated  salt  which  is  so  popular  with  the  English  peas 
antry.  And  though  his  wit  ran  riot  in  his  letters  and  his 
talk,  when  solemnized  by  the  sight  of  the  great  congre 
gation  and  the  recollection  of  their  exigencies,  it  disap 
peared.  It  might  still  be  the  diamond  point  on  the  sharp 
arrows;  but  it  was  then  too  swift  and  subtile  to  be  seen. 
The  pith  of  piety — what  keeps  it  living  and  makes  it 
strong  —  is  love  to  the  Saviour.  In  this  he  always 
abounded.  "My  poor  feeble  heart  droops  when  I  think, 
write,  or  talk  of  anything  but  Jesus.  Oh  that  I  could 
get  near  Him,  and  live  belicvingly  on  Him !  I  would 
walk,  and  talk,  and  sit,  and  cat,  and  rest  with  Him.  I 
would  have  my  heart  always  doating  on  Him,  and  find 
itself  ever  present  with  Him."  And  it  was  this  absorbing 
affection  which  in  preaching  enchanced  all  his  powers. 
and  subdued  all  his  hazardous  propensities.  When  ten 
or  fifteen  thousand  people  were  gathered  on  a  sloping 
field,  he  would  mount  the  pulpit  after  Venn  or  Grimshaw 
had  vacated  it.  A  twinkle  of  friendly  recognition  darted 
from  some  eyes,  and  a  smile  of  comic  welcome  was  ex 
changed  by  others.  Perhaps  a  merry  thought  was  sus 
pected  in  the  corner  of  his  lips,  or  seen  salient  on  the 
very  point  of  his  peaked  and  curious  nose.  And  he  gave 
it  wing.  The  light-hearted  laughed,  and  those  who  knew 
no  better  hoped  for  fun.  A  devout  stranger  might  have 
trembled  and  feared  that  it  was  going  off  in  a  pious  farce. 
But  no  fear  of  Father  Berridge.  He  knows  where  lie  is, 
and  how  he  means  to  end.  That  pleasantry  was  intended 
for  a  nail,  and  see,  it  has  fastened  every  car  to  the  pulpit- 


MEMOIR.  XX111 

door.  And  now  he  proceeds  in  homely  colloquy,  till  the 
bluntest  boor  is  delighted  at  his  own  capacity,  and  is  pre 
pared  to  agree  with  what  he  says  who  makes  so  little 
parade  and  mystery.  But  was  not  that  rather  a  home- 
thrust  ?  "Yes,  but  it  is  fact;  and  sure  enough  the  man 
is  frank  and  honest ; "  and  so  the  blow  is  borne  with 
the  best  smile  that  can  be  twisted  out  of  agony.  "  Nay, 
nay,  he  is  getting  personal,  and  without  some  purpose 
the  bolts  would  not  fly  so  true."  And  just  when  the 
hearer's  suspicion  is  rising,  and  he  begins  to  think  of 
retreating,  barbed  and  burning  the  arrow  is  through  him. 
His  soul  is  transfixed,  and  his  conscience  is  all  on  fire. 
And  from  the  quiver  gleaming  to  the  chord  these  shafts 
of  living  Scripture  fly  so  fast  that  in  a  few  minutes  it  is 
all  a  field  of  slain.  Such  was  the  powerful,  impact,  and 
piercing  sharpness  of  this  great  preacher's  sentences  —  so 
suited  to  England's  rustic  auditories,  and  so  divinely 
directed  in  their  flight,  that  eloquence  has  seldom  won 
such  triumphs  as  the  Gospel  won  with  the  bow  of  old 
eccentric  Berridge.  Strong  men  in  the  surprise  of  sudden 
self-discovery,  or  in  the  joy  of  marvellous  deliverance, 
would  sink  to  the  earth  powerless  or  convulsed ;  and  in 
one  year  of  "  campaigning "  it  is  calculated  that  four 
thousand  have  been  awakened  to  the  worth  of  their  souls 
and  a  sense  of  sin.  He  published  a  book,  "  The  Christian 
World  Unmasked,"  in  which  something  of  his  close  deal 
ing  and  a  good  deal  of  his  drollery  survive.  The  idea  of 
it  is,  a  spiritual  physician  prescribing  for  a  sinner  ignorant 
of  his  own  malady.  "  Gentle  reader,  lend  me  a  chair, 


XXIV  M  E  M  0  I  E  . 

and  I  will  sit  down  and  talk  a  little  with  you.  Give  me 
leave  to  feel  your  pulse.  Sick,  indeed,  sir,  very  sick  of 
a  mortal  disease  which  infects  your  whole  mass  of  blood." 
After  a  good  deal  of  altercation  the  patient  consents  to 
go  into  the  matter,  and  submits  to  a  survey  of  his  life 
and  character. 

Many  readers  might  think  our  physician  not  only  racy 
but  rude.  They  must  remember  that  his  practice  lay 
among  farmers  and  graziers  and  ploughmen ;  and  if  they 
dislike  his  bluntness  they  must  remember  his  success. 


T II  E 


CHRISTIAN    AVORLD    UNMASKED 


GENTLE  READER  : 

LEND  me  a  chair,  and  I  will  sit  down  and  talk  a 
little  with  you.  If  my  company  proves  unseasonable,  or 
my  discourse  unsavory,  you  may  be  relieved  from  botli 
by  a  single  cast  of  your  eye.  No  longer  I  continue  talk 
ing,  than  whilst  you  continue  looking  upon  me.  My  visit 
will  be  long  or  short,  just  as  you  please  ;  only  while  it 
lasts,  it  should  be  friendly.  I  have  no  flattering  words 
to  give  you,  nor  any  alms  to  ask  of  you.  I  am  come  to 
inquire  of  your  health,  and  would  ask  a  few  questions 
about  it. 

Indeed,  sir,  I  am  a  physician,  was  regularly  bred  to 
the  business,  have  served  more  than  three  apprenticeship? 
at  a  noted  hall  of  physic,  and  consumed  a  deal  of  candle 
in  lighting  up  a  little  understanding ;  yet  am  reviled  at^ 
a  mountebank,  because  I  have  been  seen  upon  a  stage. 
The  Prince  of  physic  set  the  fashion  ;  and  his  example 
satisfies  me,  though  it  may  not  content  another. 

However,  sir,  my  business  does  not  lie  with  the  walls 

of  your  house,  but  with  the  tenant  within.     I  bring  no 

advice  to  strengthen  your  clay,  but  wish  to  see  your  spirit 

healed,  and  to  set  the  heavenly  lamp  a  burning.     Give 

A 


?:HE  .PHYSICIAN'S  INQUIRY. 

me  leave  to  feel  your  pulse  : sick  indeed,  sir  ;  very 

sick  ;  and  of  a  mortal  disease,  received  from  your  parents, 
and  which  infects  your  whole  mass  of  blood.  Tliere  is 
no  health  in  you  ;  and  since  you  seem  not  sensible  of 
the  malady,  I  must  pronounce  you  delirious. 

Why,  you  frighten  me,  doctor.  Sure  you  was  bred  at 
Sion  College,  along  with  Doctor  Whitefield  and  his  breth 
ren.  A  very  hard  mouthed  race  truly  !  Who  have  dealt 
so  much  in  severe  remedies,  no  genteel  people  will  employ 
them.  Their  practice  lieth  chiefly  among  the  poor,  who 
can  bear  banging. 

However,  since  you  are  come  upon  a  friendly  visit,  I 
will  tell  you  honestly  what  I  think  of  myself.  I  have  my 
faults,  as  well  as  my  neighbors ;  but  my  appetites  are 
pretty  well  bridled.  My  heart  is  honest,  quite  willing  to 
pay  all  men  their  due  ;  my  hands,  too,  arc  sometimes 
disposed  to  relieve  a  neighbor's  want;  and  my  feet  go 
orderly  to  church  on  a  Sunday,  when  the  bells  chime, 
except  it  proves  a  rainy  day  ;  and  then  I  read  the  weekly 
paper,  or  a  bible  chapter  at  home,  just  as  suits  my  fancy. 
This  I  call  a  regular  life,  and  it  is  the  ground  of  my 
hope  ;  not  forgetting  Jesus  Christ,  to  help  out  some 
defects.  For  I  am  choleric,  no  doubt ;  but  it  quickly 
bloweth  over  ;  and  a  little  apt  to  fib  in  a  market,  but 
who  can  help  it  ?  All  my  neighbors  do  the  same  ;  and 
my  landlord,  who  talks  much  of  his  honor,  will  tell  a  fib 
upon  occasion,  as  well  as  myself.  Now,  from  these  cir 
cumstances,  it  should  seem  that  I  am  not  mortally  sick 
as  you  suppose,  but  enjoy  good  Christian  health.  Yet  I 
do  not  like  your  countenance,  it  looks  so  very  cloudy. 
Are  you  in  pain,  Doctor? 


PATIENT  NOT  SICK,   BUT   DEAD.  8 

No,  sir,  but  I  am  sadly  grieved  at  the  weak  account 
you  have  given  of  yourself.  It  convinces  me  you  are  not 
sick,  but  dead  —  dead  to  God,  and  to  his  spiritual  ser 
vice.  I  expected  some  account  of  a  true  Christian,  and 
you  put  me  off  with  the  state  of  a  poor  heathen,  who  is 
somewhat  sober  and  honest  and  charitable,  and  worships 
his  God  when  the  weather  suits,  or  his  inclination  serves. 
I  find  no  trace  of  a  spiritual  mind,  no  taste  of  a  gospel 
blessing,  no  earnest  of  a  future  inheritance.  God's  word, 
I  see,  is  not  your  sweet  companion ;  his  service  not  your 
true  delight;  his  glory  not  your  noble  aim.  Your 
religion  floats  upon  the  surface,  like  froth  upon  the  water, 
and  is  a  mere  vanity.  God  has  yet  no  hold  of  your  heart, 
and  you  cannot  give  it  him. 

If  you  were  a  child  of  God,  his  Spirit  would  instruct 
you  to  love  and  reverence  him  with  the  affections  of  a 
child ;  and  by  prayer  to  converse  with  him  daily,  as  chil 
dren  converse  with  their  parents. 

If  God  were  your  Father,  you  would  love  his  house. 
It  would  be  dear  unto  you ;  and  a  little  rain  would  no 
more  keep  you  from  his  courts,  than  from  a  fair  or 
market.  Where  should  a  child  go  but  to  his  Father's 
house  ?  And  if  a  child  of  God,  you  would  say,  as  David 
did,  How  lovely  is  thy  dwelling-place,  0  Lord  !  A  day 
in  thy  courts  is  better  than  a  thousand. 

If  you  were  a  real  subject  of  Christ,  the  kingdom,  which 
you  ask  for,  in  his  short  prayer,  would  come,  and  be  set 
up  within  you  —  a  kingdom  of  righteousness,  peace  and 
•oy  in  the  Holy  Ghost.  He  would  enable  you,  not  only 
to  profess  him,  but  to  love  and  serve  him,  and  fix  your 
whole  dependence  upon  him.  Your  bosom  would  become 


his  presence-chamber,  where  he  would  manifest  himself  fo 
you,  as  he  does  not  to  the  world :  and  your  heart  would 
be  his  throne,  where  he  would  sit,  to  sanctify  your  affec 
tions,  to  regulate  your  tempers,  and  subdue  you  to  himself. 

Jesus  Christ  is  not  a  pasteboard  king,  with  royal  titles 
but  without  authority.  He  sits  upon  his  holy  hill,  invested 
with  all  power,  to  captivate  the  hearts  of  his  subjects,  and 
execute  his  threatened  vengeance  on  his  adversaries. 
And  where  he  brings  men  under  the  sway  of  his  sceptre, 
he  bestows  the  blessings  of  his  kingdom.  The  Holy  Spirit, 
as  a  comforter,  is  granted  :  the  peace,  passing  all  under 
standing,  is  given :  and  God's  love  is  shed  abroad  in 
the  heart  by  the  Holy  Ghost.  These  jewels  are  dug- 
only  out  of  gospel  mines,  and  set  only  in  the  breast  of 
gospel  subjects.  And  where  they  are  well  set,  Jesus 
Christ  becomes  exceeding  dear  to  such.  They  know  the 
purchase-price  he  paid,  and,  having  tasted  of  the  bless 
ings,  they  love  his  person,  and  adore  his  grace.  Paul 
and  they  are  now  agreed,  to  know  only  Jesus  Christ, 
and  him  crucified.  He  is  their  song  and  boast,  their 
peace  and  hope,  their  all  in  all. 

Let  me  draw  my  chair  a  little  closer,  sir  :  plain  dealing 
is  exceeding  needful  here.  If  you  are  not  a  real  subject 
of  Jesus  Christ,  you  must  be  a  stranger  to  the  blessings 
of  his  kingdom.  The  jewels  I  have  mentioned  are  not 
locked  up  in  your  cabinet ;  they  are  not  bestowed  upon 
the  outward  court  worshippers.  You  must  come  within 
the  vail,  which  is  now  rent  open  for  access,  before  you 
can  view  a  reconciled  Father,  and  feast  upon  his  grace. 

A  decent  walk  will  keep  you  from  mistrusting  your  con 
dition  ;  and  these  heavenly  comforts  may  be  thought  too 


NECESSITY   OF    COMING   WITHIN   THE   VAIL.        0 

rich  for  a  state  of  pilgrimage  ;  and  the  remnant,  who 
possess  them,  may  be  deemed  a  little  brain-sick,  quite 
unworthy  of  your  notice.  Perhaps  the  first  Christians 
may  have  tasted  of  these  blessings;  but  you  think  the 
gospel  wine,  which  was  broached  at  first,  is  now  run 
out,  and  nothing  left  for  us  to  sip  but  the  lees.  Thus 
you  are  fortified  in  the  castle  of  security  ;  your  conscience, 
when  it  cries,  is  rocked  fast  asleep ;  and  with  the  mask  of 
a  decent  profession,  you  live  a  stranger  to  Christ's 
kingdom,  and  perish  in  your  sins. 

Nay,  sir,  do  not  start  away,  but  keep  your  seat  and  give 
my  words  a  little  hearing.  Let  your  conscience  speak  ; 
it  has  an  honest  voice,  though  a  coarse  one ;  and  if  you 
cannot  bear  handling,  it  is  a  sign  that  you  have  ugly  sores 
within,  which  are  not  less  dangerous  from  being  skinned 
over.  I  must  probe  again,  to  make  you  feel  the  sores ; 
and  if  my  master  guide  my  hand,  I  shall  reach  the  quick, 
and  hear  you  cry,  as  a  perfect  man  of  old  did,  Behold  1 
am  vile  ! 

Whilst  you  remain  a  stranger  to  Christ's  inward  king 
dom,  you  are,  with  all  your  outward  decency,  but  a 
painted  tomb,  full  of  all  uncleanness.  And  because  the 
walls  of  your  house  have  had  a  white-wash,  and  hide  its 
inward  filth,  and  keep  it  secret  from  your  fellow  creatures, 
you  care  not  much  about  that  eye  of  God,  which  views 
your  heart,  and  views  it  with  abhorrence.  Your  bosom  is 
a  cage  of  unclean  birds,  and  you  dearly  love  their  chirp 
ing,  and  feed  them  with  your  own  hand.  In  this  retired 
chamber  you  riot  in  uncleanness,  and  if  your  filthy 
thoughts  were  all  exposed  to  the  world,  you  would  almost 
die  with  shame.  And  yet  perhaps  so  void  of  shame,  as 


6       THE  BREAST  A  DEN  OF  THIEYES. 

to  think  yourself  a  chaste  person,  if  no  outward  acts  of 
uncleanness  are  committed.  Oh,  sir,  how  can  your 
heart,  your  filthy  heart,  appear  before  God  —  an  holy 
God  ?  Do  you  read  the  Bible  ?  There  I  find  it  written, 
Blessed  are  the  pure  in  heart,  for  they  shall  see  God. 
You  are  satisfied  with  clean  hands,  a  decent  profession  ; 
but  God  requires  a  clean  heart,  and  none  shall  see  his 
face  without  it. 

But,  sir,  your  breast  is  a  den  of  thieves  too,  where 
self-will  and  self-sufficiency,  the  head  of  the  gang,  are 
up  in  arms  against  God,  rejecting  his  authority,  breaking 
down  his  fences,  and  laying  his  enclosures  common ;  a 
den  where  anger,  envy,  pride,  railing,  lying,  discontent, 
and  worldliness,  the  tail  of  the  gang,  have  stripped  your 
bosom  of  its  heavenly  furniture,  and  turned  God's  ancient 
house  into  a  market,  worse  than  Billingsgate.  What  was 
God's  court  is  now  a  den,  where  distraction  lifts  her 
clamorous  voice,  and  violence  deals  her  heavy  hand.  So 
that  a  man's  worst  foes  are  they  of  his  own  house,  the 
thieves  that  lodge  within  his  breast. 

Sir,  if  Jesus  Christ  kept  his  court  in  your  bosom,  he 
would  make  peace  there ;  for  he  is  the  Prince  of  Peace. 
Where  he  reigns  he  does  command  peace,  for  the  honor  of 
his  name  as  Saviour,  and  for  the  glory  of  his  government 
as  King.  But  how  can  you  suppose  that  Christ  is  your 
King,  when  he  lets  your  house  be  daily  rifled  by  a  gang 
of  thieves  ?  A  gracious  prince  will  not  endure  to  see  hi.s 
subjects  ravaged  daily  when  he  has  sufficient  power  to 
protect  them. 

And  with  what  conscience  can  you  call  yourself  a  sub 
ject  of  Christ  Jesus,  when  your  bosom  is  a  sturdy  rebel. 


PHYSICIANS   INQUIRY.  i 

and  content  to  be  so  ?  You  might  as  well  call  me  your 
prince,  as  Jesus  Christ  your  King,  if  he  does  not  rule 
within  your  breast ;  and  might  as  properly  call  me  your 
Maker,  as  Christ  your  Saviour,  if  he  does  not  save  you  from 
your  sins.  Where  he  rules  as  King,  and  shews  himself 
a  Saviour,  he  will  purge  the  conscience  by  his  blood  from 
guilt,  and  hallow  well  the  heart  by  his  Spirit.  He  will 
cleanse  the  cage,  and  scour  the  den  ;  ai*l  when  a  wanton 
bird  presumes  to  chirp,  he  will  wring  its  neck  off;  or 
if  a  rogue  assault  your  house,  his  palace,  he  will  appre 
hend  the  thief,  and  sentence  him  to  Tyburn.  Nay,  it  is 
a  fixed  rule  with  him,  that  whoever  harbors  thieves,  shall 
have  his  house  pulled  down,  and  a  dreadful  fire  set  to 
it,  which  burns  and  never  will  be  quenched. 

If  my  expressions  ever  wear  an  air  of  pleasantry,  it  is 
because  I  would  tempt  you  to  hear  me  out.  My  subject 
is  weighty,  but  may  seem  too  grave,  as  the  modern  taste 
goes,  without  a  little  seasoning.  Well,  sir,  what  think 
you  of  yourself?  Are  you  a  real  subject  of  Jesus  Christ, 
or  an  alien  ? 

Indeed,  doctor,  more  is  lacking  in  me  than  I  thought. 
I  have  been  resting  on  a  decent  conduct  and  my  Sunday 
prayers  ;  but  something  still,  I  find,  is  wanting  ;  and  the 
main  thing  too.  The  house  which  I  have  built,  seemed  a 
creditable  house,  and  was  thought  to  be  as  good  as  the 
vicar's ;  for  we  build  exactly  with  the  same  materials. 
But  I  perceive,  at  length,  there  are  no  windows  in  the 
house,  nor  any  furniture  in  the  chambers.  And  no  won 
der  if  a  dark  house  becomes  a  den  of  thieves,  for  they 
love  the  night,  and  dwell  in  darkness.  However,  I  am 
now  provided  with  some  light  for  the  windows,  and  must 


PATIENT   DELUDED. 

seek  out  furniture  for  the  chambers.  I  would  not  will 
ingly  miscarry  in  this  matter,  because  it  is  of  moment. 
And  it  would  be  sad  indeed,  after  building  and  repairing 
all  my  days,  to  have  the  house  upon  my  head  at  last. 
But  I  trust  by  the  help  of  a  good-will  and  a  lusty  arm  of 
my  own,  to  fray  the  birds  away,  dislodge  the  gang,  and 
furnish  well  my  house.  What  think  you  now,  doctor  ? 
Do  I  not  talk  like  a  man  ? 

Yes,  sir,  very  much  like  an  heathen  man,  but  not  at  all 
like  a  Christian.  You  speak  with  a  right  Canaanitish 
boast ;  but  Canaanites,  though  giants,  were  overcome  and 
slain.  If  you  find  no  better  help  than  your  own  will  and 
your  own  arm,  your  house  will  be  down  at  last,  and  bury 
you  in  its  ruins. 

Men  are  strangers  to  the  spiritual  nature  of  God's  law, 
and  to  the  woful  depravity  of  the  human  heart,  and  there 
fore  entertain  a  meagre  notion  of  religion,  and  a  lofty 
thought  of  their  own  ability.  If  Christian  faith  is  nothing 
but  a  mere  assent  to  the  gospel-word,  every  man  may 
make  himself  a  true  believer  when  he  please.  And  if 
Christian  duty  does  consist  in  Sunday-service  only,  with  a 
pittance  of  sobriety,  and  honesty,  and  charity,  we  might 
expect  that  men  would  vaunt  of  will  and  power  to  make 
themselves  religious.  And  yet  the  generality  are  much 
defective  here.  They  often  talk  of  turning  over  new 
leaves  ;  but  their  future  life  proves  such  talk  is  empty 
boast,  and  that  they  want  a  will  and  power  for  this  slen 
der  reformation.  All  allow  that  nothing  is  more  needful 
to  be  done  ;  and  nothing  can  account  for  its  being  left 
undone,  but  a  want  of  human  will  and  strength  to  do  it. 

Let  me  step  into  your  closet,  sir,  and  peep  upon  its 


PHYSICIAN'S  SEARCH.  9 

furniture.  My  hands  are  pretty  honest,  you  may  trust 
me ;  and  nothing  will  be  found,  I  fear,  to  tempt  a  man 
to  be  a  thief.  — Well,  to  be  sure,  what  a  filthy  closet  is 
here  !  Never  swept,  for  certain,  since  you  was  christened  V 
And  what  a  fat  idol  stands  skulking  in  the  corner  !  A 
sweet  heart-sin,  I  warrant  it.  How  it  simpers,  and 
seems  as  pleasant  as  a  right  eye.  Can  you  find  a  will  to 
part  with  it.  or  strength  to  pluck  it  out  V  And  supposing 
you  a  match  for  this  self-denial ;  can  you  so  command 
your  heart  as  to  hate  the  sin  you  do  forsake  ?  This  is 
certainly  required.  Truth  is  called  for  in  the  inward 
parts.  God  will  have  sin  not  only  cast  aside,  but  cast 
away  with  abhorrence.  So  he  speaks ;  Ye  that  love  the 
Lord,  hate  evil. 

It  is  easy  to  affirm  we  have  ability  for  this,  and  then 
dispute  about  it  eagerly ;  yet  who  makes  the  trial  ?  I 
have  made  it  many  times,  and  find  I  can  do  nothing  to 
good  purpose.  Others  seem  well  satisfied,  with  suppos 
ing  they  have  power,  but  make  no  thorough  trial.  Else 
they  would  find,  and  would  confess,  they  can  effectually 
do  nothing. 

If  the  wanton  nightingale  is  put  out  of  your  cage  on  a 
Sunday  morning,  she  will  be  taken  in  again  at  night. 
Your  heart  will  pine  for  her  midnight  whistle,  and  cannot 
hate  her  note,  or  think  it  half  so  horrid  as  the  hissing  of 
a  serpent,  or  the  croaking  of  a  toad,  though  far  more 
loathsome  than  both. 

Can  you  find  a  pleasant  heart  to  love  your  enemies,  and 
pray  for  them,  and  do  them  good?  Perhaps  you  may 
compel  yourself  to  show  them  kindness ;  and  this  is 
sooner  said  than  done.  Yet  shewing  kindness  to  an 


10  PATIENT   BEWITCHED. 

enemy  is  one  thing,  and  feeling  kindness  for  them  is 
another;  and  botli  are  equally  required.  Pray,  make  a 
trial  here  of  your  boasted  will  and  power ;  and  sec  if  they 
do  not  prove  of  brittle  metal,  and  snap  between  your  fin 
gers. 

You  own  yourself  a  mortal  man,  notwithstanding  all 
your  mighty  strength,  and  expect  a  mansion  in  the  skies 
when  you  quit  this  house  of  clay.  But,  sir,  you  must  be 
taught  the  work  of  heaven,  before  you  can  be  settled 
there.  An  earthly  heart  could  no  more  live  in  heaven 
than  a  fish  upon  dry  land.  The  element  is  too  fine  for 
both.  It  makes  them  sick  ;  they  cannot  breathe  in  sucli 
an  atmosphere. 

Grace  is  blossom-bud  of  glory ;  and  a  work  of  grace 
upon  the  heart  is  a  needful  preparation  for  glory.  By 
grace  men  are  brought  into  the  school  of  Christ,  and 
bound  apprentices  for  heaven.  In  this  school  they  learn 
to  walk  with  God,  to  love  him,  and  to  serve  him  —  to  be 
strangers  upon  earth,  and  seek  a  better  country  :  looking 
for  the  coming  of  the  Son  of  God.  These  are  some 
Scripture  marks  of  the  heirs  of  glory.  Do  you  find  them 
in  your  breast ;  or  can  you  stamp  them  there  ?  Indeed 
you  cannot.  None  but  he  who  turned  water  into  wine 
can  change  your  earthly  nature  to  an  heavenly.  You 
must  be  born  from  above  before  you  learn  to  crave,  and 
truly  seek  the  things  above.  You  may  peruse  the  word 
of  God,  but  can  you  say  with  David,  Lord,  Itow  llovetJty 
law  !  it  is  my  meditation  all  the  day  ? 

When  a  bible  and  newspaper  are  found  upon  your 
table,  I  can  guess  which  your  hand  will  take  up  first ;  and 
you  know  the  heart  directs  the  hand.  The  worldly  mag- 


PATIENT   LOVES  A   SUNDAY   DINNER.  11 

azine  is  sweeter  to  your  taste  than  the  heavenly  leaves. 
You  may  force  and  drive  your  thoughts  on  heavenly 
things ;  but  can  you  set  your  heart  upon  them  ?  If  so, 
your  thoughts  and  talk  would  glide  on  heavenly  things 
most  pleasantly  ;  for  out  of  the  abundance  of  the  heart 
the  mouth  speaketJi. 

But.  is  this  your  case  ;  or  the  case  of  others  who  are 
reckoned  decent  people  ?  You  know  it  is  not.  They 
have  no  liking  for  religious  subjects,  and  find  no  power 
to  introduce  them.  Conversation  turns  upon  the  earth, 
because  the  heart  is  earthly.  Religious  talk  is  unfashion 
able,  because  it  is  unsuitable  to  our  fallen  nature.  We 
do  not  care  to  think  or  talk  of  God,  our  daily  benefactor, 
because  we  are  not  born  of  God,  and  have  no  filial  kind 
ness  for  him.  His  blessings  are  received  daily,  and  the 
author  most  politely  is  forgotten.  No  mention  must  be 
made  of  him,  who  gave  us  all  we  have,  and  keeps  us  what 
we  are.  To  talk  of  God  upon  a  visit,  would  turn  the  hear 
ers  sick  or  sour,  and  brand  the  speaker  for  a  rude  man  and 
a  methodist.  All  ingratitude  is  reckoned  infamous,  except 
ingratitude  to  God.  Such  is  human  nature,  and  the  kind 
religion  of  it. 

What  makes  the  curate  give  you  such  a  scanty  sermon, 
just  the  fag-end  of  a  subject  ?  And  what  makes  the  peo 
ple  love  to  have  it  so?  The  reason,  sir,  is  plain.  A 
Sunday  dinner  is  more  savory  than  the  word  of  God. 

But,  sir,  if  your  house  is  furnished,  as  you  threaten, 
then  your  parlor,  shop,  and  closet  must  be  lined  with  de 
votion  :  this  is  Christian  furniture.  Can  you  pray,  and 
find  sweet  fellowship  with  God  in  prayer  ?  You  talk  of 
will  and  power  :  if  they  are  at  hand,  why  are  they  not  in 


12 


exercise  ?  I  call  that  man  a  boaster,  and  suspect  his  pov 
erty,  who  talketh  of  his  riches,  yet  never  pays  his  debts. 
No  work  is  more  needful,  more  profitable,  or  more  honor 
able  than  prayer;  and  when  rightly  performed,  none  is 
more  delightful.  Why  then  is  it  not  more  followed  V  In 
deed,  sir,  you  have  no  heart  to  pray,  till  God  poureth  out 
a  spirit  of  grace  and  supplication  on  you.  You  may 
force  your  lips  to  say  a  prayer,  and  say  it  often,  but  can 
not  force  your  heart  to  like  it.  The  work  is  irksome  — 
mighty  irksome.  It  drags  on  heavily  like  a  jaded  mill- 
horse  who  is  whipped  round  and  round,  but  longs  to  be 
released  from  his  gears.  A  manger,  suits  him  better  than 
a  collar. 

And  can  God  be  pleased  with  that  service  which  your 
own  heart  loatheth  ?  No,  sir  ;  he  requires  a  cheerful  ser 
vice  ;  the  obedience  of  sons,  arid  not  of  slaves.  He  says, 
Give  me  thy  heart ;  and  his  people  arc  a  willing  people — 
made  willing  by  his  grace. 

But  supposing  that  a  little  will  for  prayer  might  be 
squeezed  from  a  flinty  heart,  you  have  no  power  still  to 
compass  fellowship  with  God.  And  what  is  prayer  with 
out  divine  communion  ?  A  mere  prating  to  a  dead  wall  or 
blue  sky.  It  is  babbling  to  an  unknown  God,  as  four 
hundred  and  fifty  prophets  did  to  Baal,  a  jolly  company, 
from  morning  till  evening,  \>\jA,  found  no  answer.  Baal 
kept  no  fellowship  with  his  votaries  then,  and  never  has 
done  since. 

Praying  unto  God  without  communion,  is  like  talking 
to  a  man,  who  neither  gives  an  answer,  nor  a  smile,  nor 
yet  a  look.  You  would  soon  be  weary  of  such  converse, 
and  avoid  such  company.  And  no  people  find  an  heart 
to  pray,  who  feel  no  fellowship  with  God. 


PRAYER   TO   GOD.  13 

You  often  hear  at  church,  St.  Paul's  parting  prayer, 
"The  o-race  of  our  Lord  Jesus  Christ,  and  the  love  of 

o 

God,  and  t\\e  fellowship  of  the  Holy  Ghost,  be  with  you." 
By  nature  we  are  far  from  God ;  sin  has  made  the  sepa 
ration.  And  till  brought  nigh  to  him,  we  cannot  say  with 
them  of  old,  We  have  fclloicship  with  the  Father,  and 
with  his  son  Jesus  Christ.  It  is  one  office  of  the  Holy 
Spirit  to  draw  our  spirit  near  to  God,  and  give  us  fellow 
ship  with  him. 

This  fellowship  is  not  obtained  by  a  mere  profession  of 
the  gospel,  however  decent  that  profession  is,  but  by  re 
generation  or  a  spiritual  birth.  Where  the  Holy  Spirit 
has  imparted  spiritual  life,  he  instructs  a  sinner  how  to 
pray,  helps  his  infirmities  in  praying,  draws  the  human 
spirit  nigh  to  God,  and  gives  communion  with  him. 
Thus  the  heart  is  strengthened  and  refreshed  by  prayer, 
and 'finds  it  both  a  pleasant  and  a  profitable  service.  But 
where  communion  is  not  felt,  nor  truly  sought,  no  comfort 
can  be  found  in  prayer,  nor  profit.  And  this  is  much  the 
case  of  modern  Christianity  —  a  dull,  insipid  thing,  void 
of  spiritual  life,  and  therefore  void  of  spiritual  feeling. 
Professors  do  not  make  pretence  unto  it,  but  disclaim  it. 
So  far,  indeed,  they  are  honest;  but  being  destitute  of 
spiritual  life  and  feeling,  they  must  be  called  gospel- 
puppets,  danced  with  devotional  wires.  A  church  is  fitted 
up  for  their  stage,  with  boxes,  pit,  and  gallery  ;  and  Sun 
day  is  the  day  of  acting.  During  the  performance,  some 
are  mighty  decent  characters,  like  a  king  and  queen  of 
France  ;  others  rude  and  racketty,  like  cobbler  Punch 
and  his  wife. 

Yet  further,  men  have  no  heart  to  pray,  because  they 


14  PHYSICIAN'S  DISPENSATORY. 

have  no  feeling  of  their  wants.  If  I  am,  or  fancy  that  I 
am,  endowed  with  will  and  power  to  help  myself,  it  seems 
a  needless  thing  to  beg  of  God  to  give  me  grace  —  as 
needless  as  to  ask  his  help  to  light  my  candle.  And 
where  men  boast  of  native  strength,  I  do  suppose  they  act 
consistently,  and  seldom  chafe  a  knee  in  prayer.  Com 
mon  decency  requires  a  little  outward  homage,  and  a  little 
will  suffice. 

Now,  sir,  be  pleased  to  hear  what  my  dispensatory  says 
concerning  will  and  power.  Jt  is  God  who  luorketh  in 
you,  both  to  will  and  do  ;  and  he  works  the  will  and 
power,  not  for  our  desert,  but  merely  of  his  own  good 
pleasure.  God  stands  in  debt  to  none ;  and  his  works 
are  not  designed  to  reward  man's  merit,  but  to  manifest 
his  glorious  grace. 

When  your  will  is  turned  from  evil,  or  inclined  to  good, 
it  is  the  Lord's  doing.  He  overrules  the  will,  though  not 
asked  of  him,  nor  perceived  by  you.  This  may  be  gath 
ered  from  the  text  above  cited,  and  is  confirmed  by  the 
following  story  :  — 

Abraham  comes  to  Gerar,  and  through  fear  denies  his 
wife.  Abimelcch  sends  for  Sarah  to  his  house,  purposing 
to  take  her  to  his  bed  ;  but  when  she  comes,  he  is  some 
how  wholly  overruled.  God  appears  to  Abimelech  in  a 
dream,  and  says,  Thou  art  a  dead  man,  for  the  woman 
thou  hast  taken  is  a  man's  wife.  Abimelech  protests  his 
heart  is  upright,  and  his  hands  are  innocent.  God 
allows  it,  and  says  I  know  thou  hast  done  this  in  the  in 
tegrity  of  thine  heart ;  but  then  he  shews  the  cause  of 
this  integrity  —  For  I  withheld  thec  from  sinning  against 
me  ;  therefore  I  suffered  thee  not  to  touch  her.  In  Abime- 


GOD  THE  MOVING  POWER.          15 

lecli  we  behold  the  doctrine  of  nature.  He  vaunts  of  his 
integrity,  as  modern  Christians  do  ;  and  is  just  as  igno 
rant  of  God's  determining  his  will,  and  of  course  as  un 
thankful  for  that  determination,  as  modern  Christians  are. 
We  need  not  wonder  at  it.  Nature  is  the  same  at  all 
times,  and  in  all  dispensations.  Grace  alone  makes  the 
difference. 

Hence  real  Christians  learn  to  seek  for  will  and  power 
from  God  ;  and  give  him  hearty  praise  for  all  escapes  from 
evil ;  and  for  every  good  desire  wrought  in  them,  and  for 
all  good  works  performed  by  them.  As  for  you,  sir,  and 
others,  wrho  can  turn  yourselves  round  by  your  own  will  and 
power  as  nimbly  as  a  floating  weathercock,  I  wish  the 
weeping  prophet's  prayer  was  much  upon  your  lips  — 
Turn  thon  me,  0  Lord,  and  so  shall  I  be  turned. 

But,  sir,  you  call  yourself  an  honest  man,  and  honest 
men  will  pay  their  debts.  You  own  yourself  a  sinner  too, 
and  sins  are  debts  due  to  God.  How  are  these  debts  to 
be  discharged  ?  They  are  a  most  enormous  sum  ;  and, 
when  felt,  will  prove  a  heavy  load;  and  if  not  cancelled, 
must  bring  on  eternal  ruin.  Do  you  think  of  this  matter, 
sir  ?  It  is  a  weighty  business. 

Yes,  yes,  doctor,  I  have  had  some  thoughts  about  it, 
and  do  not  apprehend  much  danger  or  much  trouble  here. 
I  must  repent,  and  amend,  and  do  what  I  can,  and 
Christ^  will  do  the  rest.  Some  debts  I  shall  pay  myself, 
a  decent  part  of  the  work,  and  Jesus  must  discharge  the 
rest  of  the  reckoning.  This  is  our  parish  way  of  paying 
sinful  debts,  and  seems  a  very  good  way.  We  desire  no 
better,  and  only  wish  to  pay  our  neighbor's  debts  as  easily. 
What  think  you  of  it,  doctor  ?  sure  you  can  have  no  ob 
jection  here. 


16  CHARGE    OF    DISHONESTY. 

Indeed,  sir,  this  way  of  paying  sinful  debts,  as  easy 
as  it  seems  to  you,  would  ruin  me  effectually.  The, 
wacjes  of  sin  is  death  ;  and  if  I  must  pay  off  only  one  sin, 
I  am  ruined  ;  for  that  debt  is  death.  So  of  course  I  die, 
and  perish.  No  help  is  found  for  me  in  this  way.  Either 
I  must  be  forgiven  wholly,  or  wholly  be  undone. 

This  method  of  payment  would  make  you  a  bankrupt 
presently,  and  ruin  you  eternally.  Pray,  examine  it  a 
little  closer.  First,  you  talk  of  repenting.  True ;  re 
pentance  goes  before  forgiveness.  But  you  speak  as  if 
repentance  was  your  own  work  ;  whereas  the  Bible  says,  it 
is  the  gift  of  God  ;  and  Jesus  is  exalted  up  on  high  to  give 
it.  You  had  better  pray  ^for  repentance,  than  try  to 
squeeze  it  from  a  mill-stone ;  and  such  is  every  heart  by 
nature.  No  kind  of  relenting  is  found  there  till  Jesus  sends 
it.  What  your  own  hands  bestow  can  avail  you  nothing, 
but  will  need  to  be  repented  of.  And  where  God  gives 
repentance,  it  is  never  meant  to  purchase  pardon.  For 
tears  pay  no  debts.  They  will  not  pay  your  neighbors' ; 
and  much  less  God's,  which  are  weighty  debts  indeed. 

Repentance  is  designed  to  make  the  heart  loathe  sin, 
through  a  sense  of  its  deep  pollution  ;  and  dread  sin 
through  a  feeling  of  its  guilty  burden.  Thus  the  heart 
becomes  acquainted  with  its  nakedness  and  ruin,  is  broken 
down  and  humbled,  and  forced  to  fly  to  Jesus  Christ,  and 
seek  deliverance  by  grace  alone.  Nor  is  the  business 
quickly  done.  When  the  heart  is  conscious  of  its  misery, 
it  will  try  a  thousand  legal  tricks  to  shake  it  off:  but. 
wearied  out  at  length  with  endless  disappointment,  it  falls 
at  Jesus'  feet,  and  meekly  takes  up  Peter's  prayer  — 
Lord,  save,  or  Ip^rish. 


PATIENT'S  PLEA  OF  AMENDMENT.,         17 

After  repenting,  you  talk  of  amending.  Ay,  to  be 
sure.  No  repentance  can  be  true  without  amendment. 
But  you  seem  to  think  your  heart  only  wants  amending, 
and  may  be  mended  just  as  easy  as  your  coat.  Truly,  sir. 
it  wants  new  making ;  and  no  real  mending  can  be  found 
without  new  making.  All  the  rest  is  varnish,  which  may 
please  yourself,  and  satisfy  a  neighbor,  but  will  not  content 
your  God.  A  blackmoor,  painted  white,  is  but  a  black- 
moor  still;  an  emblem  of  a  deceit  modern  Christian. 
Your  conduct  may  be  mucli  reformed  ;  but  your  heart, 
unless  created  new,  will  be  full  of  earthliness  and  all  un- 
cleanness,  and  remain  the  devil's  forge  and  work-shop  still. 
No  thorough  change  is  made  until  the  work  begins  from 
above,  and  God  creates  the  heart  anew.  When  repentance 
is  bestowed,  David's  prayer  will  suit  you  well  —  Create 
in  me  a  clean  heart,  and  renew  a  right  spirit  in  me. 

But  supposing  God  should  bless  you  with  a  new  heart 
and  right  spirit,  and  thereby  cause  you  to  walk  in  his 
statutes  —  still,  I  ask  what  becomes  of  past  arrears  ?  No 
compensation  yet  is  made  for  former  trespasses.  Doing 
present  duty  cannot  pay  old  past  debts.  Yet  these 
debts  must  be  discharged,  or  you  are  ruined;  and  you 
have  no  overplus  to  pay  a  single  debt.  Nay,  you  are 
running  deeper  into  debt  daily,  by  doing  what  you  ought 
not.  and  leaving  undone  what  you  ought  to  do.  Still 
your  deserved  wages  every  day  and  every  hour  is  death. 
Let  me  remind  you  once  again  of  Peter' s  prayer  —  Lord, 
save,  or  I  perish. 

Lastly,  you  say  I  must  do  what  I  can  and  Christ  will 
do  the  rest.  This  is  the  common  cry,  the  general  run  : 
and  is  thought  a  safe  and  easy  passage  for  a  Christian. 
B 


18    PATIENT'S  PLEA  OF  DOING -WHAT  HE  CAN. 

But  the  passage  is  too  strait  and  hazardous  for  me.  I  dare 
not  venture  my  own  soul  upon  it.  Supposing  you  have 
will  and  power  for  duty,  then  I  ask,  Do  you  pray  as  much 
as  you  can,  or  read  the  Scriptures  as  much  as  you  can,  or 
relieve  the  poor  as  much  as  you  can,  or  visit  the 
sick  as  much  as  you  can  ?  Do  you  deny  yourself  as 
much  as  you  can  ;  and  watch  against  sin  as  much  as  you 
can  ;  or  do  any  one  duty  as  much  as  you  can  ?  Indeed 
you  do  not,  and  you  know  you  do  not.  But  if  you  put 
salvation  on  this  footing,  of  doing  what  you  can,  and  have 
not  done  it,  what  sentence  can  you  look  for  from  the  Lord, 
but  this?  Out  oftlty  own  mouth  I  will  judge  tlee. 

If  this  plea,  of  doing  what  you  can,  will  not  abide  a 
trial,  no  other  plea  remains  but  doing  what  you  will,  or 
what  you  please,  and  making  Jesus  Christ  do  all  the 
rest.  But  you  dare  not  urge  this  plea.  It  is  too  shame 
ful  and  barefaced  for  any  mortal  to  avow  it.  Now,  sir,  if 
you  are  not  able  to  abide  the  trial  of  doing  what,  you  can, 
and  dare  not  urge  the  shameful  plea  of  doing  what  you 
'will,  how  is  it  possible  for  you  to  be  saved  by  your  doings'.' 
Either  a  full  pardon  and  a  free  salvation  must  be  granted 
through  Jesus  Christ  alone,  or  you  are  undone  by  your 
doings,  cast  and  lost  for  ever. 

Perhaps  you  think  that  Christ  came  to  shorten  man's 
duty,  and  make  it  more  feasible,  by  shoving  a  command 
ment  out  of  Moses'  tables,  as  the  papists  have  done  ;  or 
by  clipping  and  paring  all  the  commandments,  as  the 
moralists  do.  Thus  sincere  obedience,  instead  of  perfect, 
is  now  considered  as  the  law  of  works. 

But,  sir,  if  Jesus  Christ  came  to  shorten  man's  duty,  lie 
came  to  give  us  a  license  to  sin.  For  duty  cannot  be 
hhortened  without  breaking  commandments.  And  thus 


INQUIRY   REGARDING  SINCERE  OBEDIENCE.      19 

Christ  becomes  a  minister  of  sin  with  a  witness,  and  must 
be  ranked  at  the  head  of  antinomian  preachers. 

And  what  do  you  mean  by  sincere  obedience  ?  It  is  a 
pretty  expression,  and  serves  many  pretty  purposes.  It 
has  so  vague  a  meaning,  it  will  signify  anything  or  noth 
ing,  just  as  you  please.  It  is  Satan's  catch-word  for  the 
gospel ;  and  upon  his  gates  might  be  truly  written,  Room 
for  sincere  obedience. 

But  what  is  it  ?  If  sincere  obedience  means  anything, 
it  must  signify  either  doing  what  you  can,  or  doing  what 
you  will.  So  we  are  got  upon  the  old  swampy  ground 
again,  are  sinking  apace  into  a  quagmire,  and  shall  be 
strangled  presently,  unless  we  retire. 

Jesus  Christ  is  so  far  from  intending  to  pare  away 
Moses'  tables,  that  he  carries  every  commandment  to  its 
utmost  extent.  A  wanton  look  is  declared  to  be  adultery  ; 
and  a  wrathful  heart  is  deemed  murder  ;  and  the  man  who 
calls  his  neighbor  a  fool  is  threatened  with  hell-fire.  This 
does  not  look  like  shortening  man's  duty,  and  making  it 
sit  more  easy  on  a  squeamish  stomach.  Surely  this 
preaching  cries  out  mainly  against  sincere  obedience  —  a 
doctrine  sweetly  framed  to  set  the  heavenly  gates  wide 
open  for  the  worst  of  men. 

Jesus  says  expressly,  that  he  did  not  come  to  destroy 
the  law,  by  weakening  or  shortening  Moses'  tables  ;  and 
he  assures  us,  that  whoever  shall  break  the  least  com 
mandment,  and  teach  men  to  do  so,  shall  be  least  in  the 
kingdom  of  heaven,  or  farthest  from  it. 

If  another  witness  is  needful,  we  may  call  in  St.  James, 
who  is  jus1  at  hand,  and  a  favorite  with  the  champions  for 
works  and  sincere  obedience.  But  the  good  apostle  hap- 


20  NOT   JUSTIFIED    BY   WORKS. 

pens  to  be  rather  sturdy  in  this  matter,  and  declares  that 
if  a  man  should  keep  the  whole  law,  except  in  one  point, 
he  is  yet  guilty  of  all.  A  failure  in  a  single  article  ruins 
Lini.  Whoever  breaks  the  least  command,  or  neg 
lects  the  least  duty,  thereby  procures  to  himself  as  solid 
a  title  to  eternal  misery,  as  the  man  who  breaks  all  the 
commandments  every  day  of  his  life — which  is  designed 
to  show  the  absolute  impossibility  of  being  justified  in 
any  manner  by  our  works. 

Why,  doctor,  you  amaze  me  mightily.  I  never  heard 
such  language  in  my  life  before.  Our  parish  doctor  does 
not  treat  his  patients  in  this  rough  manner.  Surely  you 
have  overshot  the  mark.  What  is  really  just  and  equita 
ble  among  men,  will  bo  just  and  equitable  with  God. 
And  is  anything  found  among  men  that  bears  a  resem 
blance  to  this  proceeding  of  God  ? 

Yes,  sir,  enough  is  found  in  every  country,  and  in  your 
own  land,  to  justify  God  herein.  Many  crimes  are  pun 
ished  with  death  in  Britain,  and  the  punishment  is  inflicted 
for  a  single  crime.  The  law  docs  not  inquire,  whether 
you  have  offended  often,  but  whether  you  have  offended 
once.  It  tries  you  for  a  single  offence ;  and  if  found 
guilty,  will  condemn  you  without  mercy.  Now  if  human 
laws  are  not  taxed  with  injustice,  though  they  doom  a 
man  to  die  for  a  single  act  of  treason,  murder,  robbery, 
or  forgery,  why  should  God's  law  be  thought  unjust 
because  it  punishes  a  single  crime  with  death  ? 

However,  you  must  not  mistake  St.  James'  meaning. 
He  does  affirm  that  a  single  breach  of  God's  law  deserves 
eternal  death,  as  well  as  ten  thousand ;  yet  he  docs  not 
say,  that  small  and  great  offenders  will  have  equal  pun- 


LINE   OF   SINCERE   OBEDIENCE.  21 

ishment.  No  ;  mighty  sinners  will  lie  mightly  tormented. 
Men's  future  torment  will  be  suited  to  the  number  and 
the  greatness  of  their  crimes.  Yet  moderate  offenders 
can  have  small  consolation  from  hence,  because  the  shor- 
est  punishment  is  eternal,  and  the  coldest  place  in  hell 
will  prove  a  hot  one. 

Sir,  by  your  countenance,  I  perceive  you  are  not  yet 
disposed  to  renounce  sincere  obedience.  And,  though 
unable  to  maintain  your  ground,  yon  are  not  willing  to 
give  up  your  arms,  and  ask  our  noble  Captain  quarter,  to 
save  your  life.  Let  the  matter  take  a  little  more 
sifting.  You  seemed  to  complain  of  God  for  making 
death  the  wages  of  a  single  sin;  but  you  might  have 
reason  to  complain,  if  God  had  made  sincere  obedience  a 
condition  of  salvation,  because  no  man  understands  what 
it  means.  Much  talked  of  it  is,  like  the  good  man  in  the 
moon,  yet  none  could  ever  ken  it.  I  dare  defy  the 
scribes  and  all  the  lawyers  in  the  world,  to  tell  me  truly 
what  sincere  obedience  is;  whether  it  means  the  doing 
half  my  duty,  or  three  quarters,  or  one  quarter,  or  one 
fiftieth,  or  one  hundredth  part.  Where  must  we  draw 
the  line  of  sincere  obedience  ?  It  surely  needs  a  magic 
wand  to  draw  it.  And  can  we  think  that  God  would 
leave  a  matter  of  such  moment  at  such  dreadful  hazard  ? 
Whatever  is  made  a  condition  in  a  human  or  divine  cove? 
nant,  be  that  condition  less  or  more,  sincere  or  perfect 
obedience,  it  must  be  executed  punctually,  from  first  to 
last,  or  the  covenant  is  forfeited.  On  this  account,  con 
ditions  in  a  covenant  always  are  and  must  be  marked  out 
precisely.  Yet  here,  sincere  obedience  is  called  a  condi 
tion,  and  no  one  knows  what  it  is,  nor  will  allow  this 


V'2  LINE    OF   SINCERE   OBEDIENCE. 

poor  unmeaning  thing,  whatever  it  is,  to  be  absolutely 
binding.  It  is  a  condition  and  no  condition  ;  just  as 
much  grace  as  you  choose,  and  as  many  or  as  as  few  good 
works  as  you  please.  0,  fine  condition  !  Surely  Satan 
was  the  author  of  it. 

When  human  lawgivers  judge  a  crime  descrvcth  death, 
and  make  it  capital,  they  always  draw  the  line  of  death, 
and  mark  the  crime  exactly,  that  all  may  know  what  it  is, 
and  when  they  do  commit  it.  And  if  God  hath  made 
sincere  obedience  the  condition  of  salvation,  lie  would 
certainly  have  drawn  the  line,  and  marked  out  the  bound 
ary  precisely,  because  our  life  depended  on  it. 

If  some  Utopian  prince  should  frame  a  body  of  laws, 
and  declare  that  every  one,  who  did  net  keep  the  laws 
sincerely  as  well  as  ever  he  could,  should  die,  this  pleas 
ant  sanction  would  make  a  dull  Bajotian  grin  ;  and  when 
the  judges  took  a  circuit  in  this  fairy  land,  each  assize 
would  prove  a  maiden  one,  no  doubt.  Now  if  such  a 
constitution  would  be  hooted  at  among  men,  as  the  utmost 
foolishness  of  folly,  can  we  think  the  wise  God  would 
adopt  such  a  system  ? 

Sincere  obedience  is  called  the  condition  of  salvation  ; 
but  God  has  drawn  no  line  to  mark  the  boundary  ;  there 
fore  every  man  must  draw  the  line  for  himself.  Now. 
sir,  observe  the  consequence.  Mark  how  this  ravcllecj 
clew  winds  up,  and  shews  its  filthy  bottom.  One  prays 
on  Sundays,  but  no  other  time — that  is  his  line  of  devo 
tion.  Another  prays  only  in  a  tempest — that  is  his  line. 
And  a  third  will  pray  only  when  sick  or  dying.  One  is 
mellow  once  a  week,  and  staggers  home,  but  keeps  upon 
his  legs  —  that  is  his  line  of  sobriety.  Another  gets 


EVERY   MAN   MUST   DRAW   IT   FOR   HIMSELF.     23 

much  tipsv  every  niglit,  but  drinks  no  spirituous  liquors 
—  that  is  his  line.  And  a  third  will  take  a  dram  stoutly, 
but  declares  sincerely  that  he  cannot  help  it :  he  should 
be  dead  without  it.  What  must  we  say  to  these  things  ? 
They  arc  all  condemned.  But  if  God  has  drawn  no 
boundary,  man  must  draw  it,  and  will  draw  it,  where  he 
pleaseth.  Sincere  obedience  thus  becomes  a  nose  of  wax  ; 
and  is  so  fingered,  as  to  fit  exactly  every  human  face.  I 
look  upon  this  doctrine  as  the  devil's  master-piece,  the 
most  ingenious  trap  that  ever  was  contrived  by  him. 
Where  other  woful  doctrines  slay  a  thousand,  this  will 
slay  ten  thousand.  Talking  of  sincere  obedience,  and  of 
doing  what  we  can,  is  mighty  plausible.  It  sounds  well, 
and  looks  decent ;  but  opens  a  dreadful  sluice  for  the 
profligate,  and  erects  a  noble  pillar  for  t'  e  deist. 

I  cannot  think  that  the  growth  of  deism  is  chiefly 
owing  to  the  growth  of  immorality.  A  person  will  not 
surely  choose  to  be  a  deist  because  he  grows  more  wicked. 
He  will  not  merely  reject  Jesus  Christ  because  he  stands 
in  more  need  of  him.  But  a  man  becomes  a  deist  by 
hearing  of  sincere  obedience,  and  believing  there  is  merit 
in  it.  Now  the  price  of  merit  is  not  fixed  in  a  Protest 
ant  market.  It  is  much  talked  of,  but  not  rated.  He 
therefore  sets  what  price  he  pleaseth  on  his  own  merit ; 
and  pays  his  heavy  debts  off,  as  a  neighbouring  state  once 
did,  by  raising  the  currency  of  its  coin.  Thus,  though 
he  may  have  been  enormously  wicked,  yet  by  the  fancied 
merit  of  a  few  good  works  in  life,  or  by  a  charitable  sum  be 
queathed  at  his  death,  he  goes  in  a  fiery  chariot  up  to  heav 
en,  unless  he  chance  to  be  kidnapped  in  the  way  by  Satan. 

If  works  are  a  condition  in  the  gospel-covenant,  theu 


24  SINCERE   OBEDIENCE. 

works  must  make  the  whole  of  it.  Sincere  obedience,  as 
a  condition,  will  lead  you  unavoidably  up  to  perfect  obe 
dience.  No  intermediate  point  can  be  assigned  where 
you  may  stop.  All  the  commands  of  God  are  enforced 
by  the  same  authority.  He  that  saith,  Commit  no  adul 
tery,  saith  also,  Do  not  kill.  And  if  you  allow  one  duty 
to  be  absolutely  binding,  you  must  allow  all  the  rest. 
For  they  all  stand  upon  the  same  footing. 

But  perhaps  you  think,  though  all  the  commands  of 
God  are  binding,  they  bind  only  to  a  certain  degree  ;  and 
hence  the  gospel-covenant  is  called  a  covenant  of  grace. 
Then  I  ask,  sir,  what  is  tliat  degree  ?  How  far  must  we 
go,  and  where  may  we  stop  ?  You  cannot  mark  the 
limit,  and  Gcd  docs  assign  none.  Yet  if  this  had  been 
the  tenor  of  the  gospel-covenant,  he  would  have  marked 
that  degree  precisely,  because  my  life  depended  upon 
knowing  it. 

What  saith  your  bible  ?  How  readest  thou  ?  Does  it 
allow  you  to  be  guilty  of  adultery,  or  murder,  or  blasphe 
my,  or  perjury,  or  theft  to  a  certain  degree  ?  Indeed  it 
does  not.  Or  may  you  indulge  a  measure  of  anger,  or 
envy,  or  malice,  or  lying  ?  Indeed  you  may  not.  My 
testament  says,  Put  away  from  you  all  bitterness,  and 
•wrath,  and  anger,  and  clamor,  and  evil-speaking ,  with  all 
malice.  And  it  commands  you  not  only  to  abstain  from 
evil,  but  from  all  appearance  of  it. 

Thus  you  can  neither  exclude  any  kind  of  duty,  nor 
any  degree  of  each  kind.  But  the  moment  you  seek  to  be 
justified  in  any  measure  by  obedience,  that  moment  you 
fall  from  grace,  and  become  a  debtor  to  do  the  whole  law. 

God  has  proposed  no  more  than  two-  covenants.     The 


25 


first  was  wholly  of  works,  which  says,  do  and  live  ;  and 
gives  the  man  a  title  unto  life,  who  shall  keep  the  law 
perfectly.  The  second  covenant  is  wholly  of  grace,  which 
says,  believe  and  be  saved.  In  this  covenant  salvation  is 
fully  purchased  by  Jesus  Christ,  and  freely  applied  to 
the  sinner  by  his  Spirit.  Grace  lays  the  foundation,  and 
grace  brings  forth  the  top-stone  with  shouting.  Glory  be 
to  God  for  this  grace. 

Now  the  first  covenant  is  allowed  on  all  hands  to  be  too 
hard.,  and  the  second  is  thought  by  most  to  be  too  easy, 
and  would  fall  to  pieces  unless  shored  up  by  sincere 
obedience.  Accordingly,  by  the  help  of  this  rotten 
buttress,  men  have  patched  up  a  third  covenant,  consisting 
partly  of  works  and  partly  of  grace,  in  which  the  sinner 
owns  himself  indebted  something,  he  knows  not  what,  to 
Jesus  Christ ;  and  takes  the  rest,  be  what  it  will,  to  him 
self.  The  captain  and  the  soldier  make  a  joint  purse,  and 
purchase  a  crown  between  them.  The  soldier  wins  some 
gold  to  make  the  crown,  and  Jesus  studs  it  round  with 
diamonds.  Oh,  rare  soldier !  He  must  not  ascribe  salva 
tion  unto  God  and  the  Lamb,  as  the  saints  do,  but  to  the 
Lamb  and  the  soldier. 

The  mixed  covenant  is  the  darling  of  nature.  It  both 
cherishes  our  vanity,  and  opens  a  door  for  licentiousness. 
The  judaizing  Christians,  mentioned  in  the  Acts,  were  the 
first  who  began  to  adulterate  the  Gospel,  by  blending  the 
covenants,  and  seeking  to  be  justified  by  faith  and  works 
conjointly.  They  did  not  consider  the  precepts  of  the 
Gospel  as  a  rule  of  life,  but  as  a  bond  of  the  covenant. 
And  they  were' led  into  this  error,  partly  by  a  constitutional 
pride  which  is  common  to  all;  and  partly  by  a  national 


2f>  SALVATION    BY   GRACE, 

prejudice  which  was  peculiar  to  themselves.  Moses 
had  been  their  lawgiver,  and  works  were  the  letter  of  his 
covenant.  Of  course  they  would  be  tenacious  of  a  law  of 
works,  and  as  unwilling  to  ofivo  up  their  old  lawgiver  as 

O  O  1  O 

an  husband  is  to  part  with  the  wife  of  his  youth.  Moses 
hud  reigned  long  over  them,  and  they  gloried  in  being  his 
disciples  ;  but  Jesus  now  would  be  their  king.  And  like 
a  besieged  people,  who  are  driven  to  the  last  extremity  if 
they  cannot  keep  the  conqueror  out,  they  will  make  the 
best  terms  they  can  for  themselves  and  their  prince. 
If  Moses  must  not  reign  alone,  he  shall  be  seated  near  the 
conqueror,  and  they  will  swear  fealty  to  both. 

Wherever  these  juclaizing  Christians  came  and  found 
men  disposed,  as  they  are  naturally,  for  the  mixed  cove 
nant,  they  always  preached  circumcision  to  them,  saying, 
Except  ye  lc  circumcised,  ye  cannot  lc  saved.  And  they 
preached  right,  if  the  Gospel  be  a  mixed  covenant  of  faith 
and  works. 

No,  doctor,  hold  there  ;  more  words  than  one  to  this 
bargain.  You  may  talk  as  you  please,  but  I  will  not  be 
circumcised  ;  no,  verily,  not  I.  What  a  fine  figure  1 
should  make  at  church  !  How  my  neighbors  all  would 
stare  and  point  at  me  !  and  how  the  vicar  too  would  jeer  I 
I  desire  to  hear  no  more  of  circumcision  ;  arid  the  thought 
of  your  pruning  knife  so  bewilders  me,  that  I  have  dropt 
all  the  ends  of  your  discourse  about  sincere  obedience. 
Could  you  pick  the  threads  up  again,  and  wrap  them  in  a 
little  compass  ? 

But  to  return  to  our  subject ;  sincere  obedience  is  no 
where  mentioned  in  the  gospel  as  a  condition  of  salvation. 
If  it  were  a  condition,  sure  it  would  have  been  expressly 


THROUGH   FAITH.    NOT   OF   WORKS.  27 

mentioned,  because  of  its  high  importance.  Yet  the  bible 
is  not  only  silent  in  this  matter,  bat  asserts  the  contrary. 
St.  Paul  declares  roundly.  We  are  saved  by  grace  through 
faith :  not  of  works,  lest  any  man  should  boast.  The 
reason  added,  Lest  any  man  should  boast,  plainly  shuts 
out  all  works  of  sincere  obedience  as  a  condition.  For 
though  these  works  are  often  small  enough,  yet  if  the  con 
dition  is  fulfilled  by  them,  such  is  human  vanity,  they 
would  afford  a  ground  for  boasting.  Therefore  to  dig  the 
whole  cankered  root  of  merit  up,  and  give  all  the  glory  of 
salvation  unto  God  and  the  Lamb,  the  apostle  says 
absolutely,  It  is  of  grace  ;  not  of  works.  Works  have  no 
share  in  the  covenant  of  grace,  as  a  condition  of  life. 
They  are  only  fae  fruit  of  salvation  freely  bestowed,  and 
the  genuine  evidence  of  a  true  faith,  which  works  by  love. 
Again,  if  because  obedience  is  inculcated  in  the  covenant 
of  grace,  it  is  thought  to  be  required  as  a  condition  of 
salvation  ;  and,  though  not  mentioned  expressly,  is  cer 
tainly  intended.  Then  I  ask  what  is  the  condition  ?  It 
is  highly  needful  for  me  to  know  it,  and  to  know  it  per 
fectly,  because  my  life  depends  upon  it.  I  suppose  sincere 
obedience  must  mean  something  short  of  perfect.  Pray, 
sir,  how  much  short  ?  Half  an  inch,  or  half  a  mile  ? 
Where  must  I  draw  my  line,  and  fix  my  staff?  The 
Bible  has  not  told  me,  and  you  cannot  tell  me,  nor  all  the 
scribes  in  Christendom.  So  I  am  brought  to  a  fine  pass  ! 
Here  my  life  depends  on  a  condition  which  must  be  per 
formed,  and  I  know  nothing  of  it,  nor  can  know,  and  yet 
am  ruined  if  I  take  a  step  too  short.  Oh,  sir,  if  sincere 
obedience  had  been  a  condition  of  salvation,  God  would 
certainly  have  shown  me  how  much  short  it  comes  of  per- 


28          SINCERE    OBEDIENCE   AS   A    CONDITION 

feet ;  and  have  marked  out  the  line  exactly,  wliither  I 
must  go,  and  where  I  might  stop. 

Further,  you  describe  sincere  obedience  by  doing  what 
you  can  ;  and  thus  explain  one  loose  expression  by  another 
full  as  loose.  I  call  the  expression  loose,  not  merely  for 
its  loose  meaning,  but  for  its  loose  tendency.  And  here 
we  may  behold  the  subtlety  of  Satan,  who  blinds  our  eyes 
with  such  expressions  as  bear  a  decent  countenance,  and 
seem  to  have  a  meaning,  yet  leave  us  wholly  in  the  dark, 
or  leave  us  at  full  liberty  to  put  any  soft  construction  on 
them.  Yet  if  men  were  honest,  they  might  see  that  doing 
what  they  can,  means  nothing  more  in  plain  English  than 
doing  what  they  ivill  ;  and  if  they  are  tried  by  the  rule  of 
doing  what  they  can,  they  must  be  all  condemned,  because 
they  daily  do  such  things  as  they  need  riot  and  ought  not, 
and  leave  undone  other  things  which  they  might  do  and 
ought  to  do. 

Here  it  may  be  noted  that  what  is  called  by  plain  men 
sincere  obedience  is  entitled  by  the  scribes  a  remedial 
law,  or  the  law  of  lore.  They  are  all  cankered  branches 
from  the  same  cankered  stock  ;  and  their  number  is  con 
venient.  A  troop  looks  well.  They  serve  as  pretty 
loopholes,  to  play  at  hide-and-seek  in.  No  wonder  that 
the  foot  is  often  shifted,  when  the  ground  is  miry.  Men 
will  make  an  hundred  kind  of  laws,  but  God  has  only 
two,  the  law  of  works,  and  the  law  of  faith.  And 
what  has  been  urged  against  sincere  obedience  equally 
affects  a  remedial  law,  the  law  of  love,  and  all  their  Jew 
ish  kindred.  They  must  stand,  or  fall  together. 

Lastly,  sincere  obedience,  as  a  condition,  can  terminate 
only  in  perfect  obedience.  No  middle  point  can  be 


OF  SALVATION  XOT  TO  BE  RELIED  OX.    29 

assigned  where  you  may  stop.  No  kind  of  duty  can  be 
excluded,  nor  any  degree  of  each  kind.  Thus  you  are 
unavoidably  thrust  upon  a  perfect  Jaw  of  works,  and 
become  a  debtor  to  the  u'Jwle  law.  And  if  you  dare  not 
rest  on  a  perfect  obedience,  unceasingly  performed  from 
the  first  day  to  the  last,  there  is  no  other  resting  for  you 
but  on  Jesus  Christ  alone.  He  must  be  your  all ;  and 
he  will  be  your  all,  or  nothing. 

Thus  I  have  gathered  up  my  ends  respecting  this  mat 
ter  ;  and  I  trust  you  see  at  length  that  sincere  obedience 
is  nothing  but  a  jack-o'-lanthorn,  dancing  here  and  there 
and  everywhere.  No  man  could  ever  catch  him,  but 
thousands  have  been  lost  by  following  him.  A  cripple 
might  as  well  rest  upon  his  shadow  for  support,  as  your 
heart  depend  upon  the  phantom  of  sincere  obedience. 

Your  mixed  covenant  is  a  mere  bubble,  blown  up  bv 
the  breath  of  pride.  It  has  neither  a  foot  in  heaven,  nor 
a  foot  on  earth,  but  is  pendulous  in  the  air,  and  rests 
upon  a  castle  floating  in  the  clouds,  which  threatens  down 
fall  and  ruin  every  moment.  Woe  be  to  the  man  that  is 
seated  on  it.  Yet  this  castle,  though  the  baseless  fabric 
of  a  vision,  is  the  glory  of  a  modern  Christian ;  and, 
being  built  upon  the  clouds,  has  been  reckoned  safe  from 
gun-shot.  But  I  trust  the  cloud  is  burst,  and  the  phan 
tom  disappears. 

Indeed,  doctor,  I  begin  to  perceive  my  old  sweetheart, 
sincere  obedience,  is  a  very  sorry  husse}7.  Yet  her  face 
is  so  plausible,  and  her  speech  so  winning,  none  would 
suspect  her  for  a  jilt.  She  must  be  packed  off;  but  what 
shall  I  do  when  she  is  turned  out  of  doors  ?  You  have 
jostled  me  out  of  my  easy  chair,  and  now  I  have  not  got 


30  JESUS    CHRIST   THE    ONLY   REST. 

a  stool  to  sit  upon.  My  obedience  will  afford  no  sort 
of  title  unto  heaven.  Where  then  must  I  find  a  title  ? 
Besides,  I  do  not  understand  your  doctrine,  though  I  must 
give  up  my  own.  Sometimes  you  preach  up  Moses 
stoutly,  and  then  suddenly  Jesus  Christ  is  all  in  all. 
One  while  you  talk  notably  of  being  born  again,  and  then 
presently  you  seem  to  speak  as  if  my  own  obedience  was 
fit  only  to  destroy  me.  Pray  explain  yourself,  and  do  not 
leave  me  in  the  dark.  You  have  blown  my  candle  out, 
and  in  civility  should  lend  me  your  lanthorn. 

Nay.  sir,  candle-light  will  not  serve  you  here.  Sun 
light  is  wanted  ;  rays  from  the  sun  of  righteousness,  or 
you  continue  dark,  notwithstanding  all  that  I  can  gay. 
May  this  light  be  granted. 

The  law  is  preached  for  two  reasons,  first  as  a  school- 
master  to  briny  men  unto  Christ,  that  they  may  le  justi 
fied  by  faith ;  and,  secondly,  as  a  rule  of  life  to  walk 
with  Christ,  but  as  no  condition  of  salvation. 

Jesus  Christ  has  no  business  with  a  Pharisee,  who  can 
plead  his  own  righteousness.  lie  came  to  seel'  and  to 
save  them  that  are  lost.  And  the  moral  law  must  be 
preached  in  its  utmost  rigor,  to  awaken  every  sort  of  sin 
ners,  and  convince  them  of  their  lost  estate.  When  the 
law  is  set  home  by  the  Holy  Spirit,  it  becomes  a  school 
master,  sharp  indeed,  and  scourges  sinners  unto  Christ. 
The  fox  is  then  unkennelled,  and  driven  from  his  old 
haunt,  sincere  obedience,  the  common  refuge  and  conve 
nient  screen  for  drunkards,  fornicators,  liars,  thieves,  and 
simpering  deists,  who  are  all  at  their  wits'  end  presently, 
when  they  find  their  thatched  hovel  in  a  blaze. 

No  sooner  is  the   rigor  of  the  law   perceived  by  the 


THE    RIGOR    OF   THE   LAW.  31 

understanding,  and  felt  in  the  conscience,  but  it  forces 
everyone  to  say,  as  Paul  did,  When  the  commandment  came, 
came  home  to  my  heart,  /  died,  all  hope  of  life  through 
my  own  obedience  perished.  And  they  can  take  up  Paul's 
lamentation,  a  mighty  strange  one  to  a  modern  Christian 
who  has  got  no  feeling,  0  wretched  man  that  lam!  who 
shall  deliver  me  from  this  body  of  death  ? 

Now  they  know,  by  good  experience,  that  death  is  the 
wages  of  sin  ;  and  feel  themselves  in  a  state  of  condem 
nation.  This  makes  them  dread  sin,  and  free  to  part  with 
it, ;  because  it  has  lost  its  painted  cheek,  and  shews  its 
haggard  countenance.  The  prayers  of  the  church  become 
very  suitable  and  welcome.  The  frequent  supplication  of 
"  Lord,  have  mercy  on  us,"  is  neither  loathsome  nor  tire 
some.  The  much  repeated  cry  "  for  mercy  on  us  misera 
ble  sinners,"  is  not  thought  a  cry  too  much.  And  those 
strong  communion  words,  "  the  remembrance  of  our  sins 
is  grievous  and  the  burden  of  them  is  intolerable,"  are 
not  muttered  by  hollow  lip,  but  uttered  with  a  feeling  heart. 

A  sinner,  thus  convinced  of  sin,  struggles  hard  to  help 
himself.  He  watches,  strives  and  prays,  and  fain  would 
keep  the  whole  law.  But  as  he  strives,  the  law  opens  to 
his  view,  and  shows  its  spiritual  nature,  and  its  marvellous 
extent;  reaching  to  every  action,  word,  and  thought,  and 
calling  for  obedience  every  moment.  And  now  he 
feels  his  nature's  sad  depravity.  His  heart  is  earthly  and 
unclean,  and  therefore  has  a  fixed  dislike  to  spiritual 
duties.  It  may  be  forced  on  them,  but  cannot  relish 
them,  nor  keep  a  full  attention  to  them.  He  could  sit 
four  hours  in  an  idle  playhouse  ;  and  though  crowded  up 
exceedingly,  could  keep  a  fixed  attention  all  the  time,  and 


32        CURSE    AND    SPIRITUALITY    OF   THE    LAW. 

be  sorry  when  the  farce  was  over.  But  his  heart  goes  to 
prayer,  like  an  idle  boy  to  school,  sauntering  every  step, 
and  would  play  truant,  if  he  dare. 

After  many  fruitless  straggles  to  keep  the  law,  he  finds 
himself  without  strength.  Fain  he  would  delight  in  God, 
and  in  his  spiritual  service,  but  he  cannot.  His  nature 
will  not  kindly  move  towards  God,  and  when  thrust  upon 
the  task,  growcth  quarrelsome  or  sleepy,  and  is  quickly 
jaded  down.  Hence  he  finds  an  utter  need  of  the  Spirit's 
aid,  to  create  his  heart  anew,  and  breathe  some  spiritual 
life,  to  enable  him  for  spiritual  service. 

The  curse  of  the  law  has  now  made  known  his  guilt  ; 
the  spirituality  of  the  law  has  shewn  his  depraved  nature  ; 
and  his  vain  attempts  to  keep  the  law  have  disclosed  hi.s 
utter  feebleness.  Thus  the  law  has  prepared  him  for 
Christ.  Jlis  heart  is  humbled,  and  broken  down  with  an 
awful  sense  of  his  guiltiness  and  filthincss  and  feebleness. 
He  is  possessed  of  the  first  beatitude,  Poverty  of  spirit, 
but  does  not  yet  know  it  is  the  leading  step  unto  the  king 
dom  of  heaven. 

This  first  beatitude  conducts  him  to  the  second,  Blessed 
are  the  mourners.  He  mourns,  because  he  is  poor  in  spirit, 
sensible  of  his  spirit's  poverty  ;  stripped  of  all  his  fancied 
worth,  and  fancied  ability  to  help  himself;  weary  of  sin 
and  of  his  evil  heart ;  heavy-laden  with  a  guilty  burden, 
and  seeking  rest  but  finding  none. 

Pray,  doctor,  who  is  this  sorry  fellow,  this  weary  wretch, 
that  comes  to  Jesus  Christ  with  such  a  loaded  pack  upon 
his  back  ?  Some  highwayman,  no  doubt,  or  some  house 
breaker  ;  perhaps  a  murderer ;  at  least  a  person  excom 
municate,  who  has  been  very  naughty 


CHRIST'S  APPOINTED  WAY.  33 

Indeed,  sir,  tins  sorry  fellow  is  the  doctor  himself,  and 
every  one  who  comes  aright  to  Jesus  Christ.  Did  you 
never  read  the  invitation  which  he  makes  to  sinners  ?  Come 
unto  me,  all  ye  that  labor  and  are  heavy  laden,  and  I 
will  give  you  rest.  You  are  a  sinner,  sir ;  and  all  men 
are  sinners,  and  condemned  by  the  law  ;  but  all  men  do 
not  feel  their  condemnation,  and  therefore  are  not  heavy 
laden  with  a  guilty  burden,  or  laboring  after  rest.  Yet 
only  such  are  invited,  and  only  such  are  accepted.  What 
right  have  you  to  come  to  Jesus  Christ,  unless  you  come 
in  his  appointed  way  ? 

If  your  wealthy  neighbor  should  invite  his  poor  parish 
widows  to  dine  on  Sundays  at  his  house,  this  invitation 
would  give  you  no  right  to  dine,  nor  yet  the  vicar.  You 
are  not  poor  widow?.  And  supposing  you  should  borrow 
female  clothing,  put  on  a  gown  and  petticoat,  and  call 
yourself  a  poor  widow,  this  female  dress  would  not  pro 
cure  a  right  to  dine,  but  might  expose  you  to  a  cudgel. 
Yet  this  is  now  become  the  genteel  way  of  coming  unto 
Jesus.  Men  borrow  at  a  church  the  garb  and  language 
of  a  Christian,  and  say  most  sad  things  of  themselves, 
while  they  are  upon  their  knees,  as  if  they  were  poor 
sinners  truly,  and  yet  would  execrate  a  preacher,  who 
should  say  the  same  things  in  a  pulpit,  which  they  had 
uttered  in  a  pew. 

You  have  heard,  no  doubt,  of  beggars  who  tie  a  leg  up 
when  they  go  a  begging,  and  then  make  hideous  lamenta 
tion  of  their  lameness.  Why,  this  is  just  your  case,  sir. 
When  you  go  to  church  a  praying,  which  is  begging,  you 
tie  your  righteous  heart  up,  and  then  make  woful  outcry 
for  mercy  on  us  miserable  sinners.  Oh,  sir,  these  tricks 
c 


34  CHRIST   CALLS   SIXXERS. 

may  pass  a  while  unnoticed ;  but  Jesus  Christ  will  appre 
hend  such  cheats  at  last,  and  give  them  their  desert. 

Would  you  know  where  God  will  cast  a  gracious  eye  ? 
He  tells  you,  To  this  man  ivill  I  look,  saith  the  Lord, 
even  to  him  that  is  poor  and  contrite,  poor  in  spirit,  and 
bruised  with  a  sense  of  his  sinfulness. 

And  would  you  hear  whom  Jesus  calls  ?  His  own  lips 
inform  you,  /  am  not  come  to  call  the  righteous.  No  ; 
why  should  he  ?  If  he  did,  they  would  not  come  in  his 
way,  for  they  have  found  a  better.  But  I  am  come,  he 
saith,  to  call  sinners  —  sinners  sensible  of  sin,  and  bruised 
with  it ;  and  to  call  them  daily  to  repentance  —  not  to 
patter  over  good  confessions  with  a  frozen  lip,  but  to 
breathe  them  from  a  mourning  heart.  St.  Luke  intro 
duces  the  call  with  these  words,  The  whole  need  no  physi 
cian,  hut  the  sick.  And  pray,  sir,  who  are  the  ivhole  ? 
Have  any  kept  the  whole  law  without  offending  in  a  single 
point?  Not  a  man.  Then  all  are  condemned  by  the 
law,  and  have  passed  under  its  curse.  Yet  many  think 
themselves  whole,  or  nearly  whole,  and  therefore  see  no 
need,  or  little  need  of  Christ's  atonement.  Alas  for  such  ! 
when  the  stone  they  have  rejected  falls  upon  them,  it  will 
grind  them  unto  powder.  But  the  sick  need  a  physician. 
They  feel  that  woful  sickness,  the  plague  of  the  heart, 
and  loathe  themselves  in  dust  and  ashes. 

But  we  must  take  a  little  further  notice  of  our  young 
pilgrim,  before  we  drop  him  altogether.  He  was  left 
disconsolate,  with  raw  back  and  weeping  eyes,  just 
fiogged  out  of  Moses'  school,  and  seeking  balm  to  heal 
his  wounds,  but  finding  none.  At  length  the  invitation 
of  Jesus  reaches  his  ears,  Come  unto  me,  thou  Jteary 


THE   YOUXG  PILGRIM  INVITED.  35 

laden  soul,  and  I  will  give  thee  rest.  He  hears  and 
wonders,  listens  and  is  pleased.  A  gleam  of  joy  steal? 
in  his  heart  —  a  joy  he  never  felt  before,  springing  from 
a  cheering  hope  and  dawning  prospect  of  deliverance. 
This  kindles  high  esteem  and  kind  affection  for  the 
Saviour,  who  appears  all  lovely  in  his  sight,  and  often 
draws  a  heavenly  tear  from  his  eyes.  The  name  of  Jesus 
groweth  musical,  his  love  adorable,  and  his  salvation 
above  all  things  desirable. 

The  weeping  sinner  enters  now  upon  a  new  world,  and 
joins  himself  with  the  praying  citizens  of  Sion.  Jesus  is 
welcomed  as  his  King  and  Saviour,  and  receives  hosan- 
nahs  from  him.  He  begins  to  understand  what  grace 
means,  even  mercy,  rich  mercy  freely  shewn  to  a  lost  and 
ruined  sinner.  No  sermon  suits  him  now  but  what  directs 
his  heart  to  Jesus,  and  sets  the  Saviour  forth  as  prophet, 
priest,  and  king  to  save  his  people.  A  full  and  free 
salvation  captivates  his  heart.  'Tis  just  the  thing  he 
wants,  and  therefore  highly  welcome.  And  whilst  the 
tidings  of  this  royal  grace  are  sounding  in  his  ears,  he 
seems  to  give  them  credit ;  but  when  the  book  is  laid 
aside,  or  sermon  over,  fresh  doubts  arise  which  much  per 
plex  him.  His  understanding  is  enlightened,  but  his 
heart  retains  a  legal  bias,  and  a  secret  harping  after  merit 
still.  Sometimes  he  fears  the  Gospel  tidings  are  so  good, 
they  are  not  true  ;  or  if  they  may  be  true,  they  are  too 
good  for  him.  He  likes  and  wants  the  promised  grace, 
but  staggers  at  the  promise,  A  sense  of  guilt  and  his 
uncleanncss  so  dismay  him,  that  he  dares  not  bring  a 
filthy  naked  soul  to  Jesus,  to  be  washed  and  clothed  by 
him. 


H6  THE   YOUNG   PILGRIM   WAVERING. 

Sincere  obedience  often  peeps  again,  and  bids  the  pil 
grim  wash  himself  first,  and  Jesus  Christ  shall  rinse  him 
afterwards ;  bids  him  plant  a  fig  leaf  here  and  there, 
and  make  a  patched  frock  of  duty  ;  and  if  it  prove  too 
scanty,  Jesus  shall  eke  it  out  with  his  fine  linen.  This 
expedient  pleases  for  a  season,  and  to  work  he  goes,  hop 
ing  to  make  himself  so  fair  and  tight,  that  Jesus  Christ 
shall  fall  in  love  with  him,  and  give  him  rare  commenda 
tion  instead  of  free  pardon.  But  though  he  wash  him 
self  in  snow-water,  and  make  his  hands  exceeding  clean, 
he  is  plunged  in  the  ditch  again,  and  his  own  clothes 
abhor  him.  Thus  he  grows  bewildered,  and  has  lost  the 
sight  of  grace,  until  he  hears  it  preached  afresh  ;  and  then 
he  drops  the  snow-water  and  hastens  to  the  fountain 
opened  for  sin  and  for  uncleanness.  He  stands  upon  the 
brink,  but  cannot  enter  ;  arid  longeth  a  washing,  but  must 
wait  for  the  moving  of  the  water.  lie  views  the  fountain, 
and  sees  it  fair  and  open  ;  he  views  the  promise  and  sees 
it  full  and  clear  —  lie  that  believcth  shall  be  saved; 
which  makes  him  cry,  "  Oh,  that  I  could  believe  the 
promise  ;  Jesus  then  would  save  me.  But  my  heart  stag 
gers,  and,  when  my  foot  seems  fixed  upon  the  rock,  a  sud 
den  gust  of  doubts  blows  me  in  the  mire  again." 

Now  he  knows  the  meaning  of  St.  Paul's  words,  Relieve 
in  Jesus  Christ,  and  thou  shalt  be  saved  ;  and  he  clearly 
understands  that  his  want  of  pardon,  peace,  and  holiness, 
is  owing  to  his  want  of  faith.  If  lie  could  believe,  Jesus 
Christ  •would  fulfil  his  promise — it  would  be  done  accord 
ing  to  his  faith.  Jesus  Christ  would  save  him  from  the 
quilt  and  power  of  sin. 

This  makes  him  feel  his  want  of  faith,  and  his  want  of 


FEELS   HIS   WANT   OF   FAITH.  37 

power  to  give  it.  He  had  been  nursed  in  a  Christian 
land,  and  thought  a  mere  assent  to  Scripture  was  sufficient 
ground  to  make  him  a  believer ;  and  he  marvelled  that 
some  preachers  made  a  mighty  stir  about  this  easy  matter. 
But  lie  finds  this  human  faith  will  neither  purify  his  heart. 
nor  wash  his  conscience  :  it  will  not  save  from  sin.  And 
he  feels  that  prayer  is  nothing,  and  procureth  nothing, 
without  divine  faith.  He  sees  a  reason  why  the  chosen 
twelve  should  say,  Lord,  increase  our  faith,  because  it 
is  the  gift  of  God.  Could  they  give  themselves  one 
grain,  they  might  add  another,  yea,  a  dozen  grains,  or 
twenty  ;  and  had  no  need  to  ask  for  that  they  could  give 
themselves.  Besides,  these  men  who  ask  for  faith,  were 
not  heathen  men,  but  Christian  men,  true  followers  of 
Christ ;  and  none  but  such  can  pray  for  faith  with  a 
hearty  feeling  of  their  want  of  it. 

Doctor,  you  talk  mightily  of  unbelievers.  Pray,  where 
may  they  grow?  In  Lapland,  among  the  witches  ;  or  in 
Greenland,  among  the  whale-fishers  ?  Sure  the  people  of 
England  are  staunch  believers,  and  very  good  Christians. 
A  modern  set,  I  own,  is.startel  up  among  us,  who  think 
it  courage  to  defy  their  Maker,  and  act  as  freely  as  if  they 
could  control  him  ;  and  if  they  think  as  freely  as  they  act. 
may  well  be  called  free  thinkers.  Such  people  cannot 
value  Jesus  Christ,  because  he  brings  hell-tidings  to  their 
ears.  Who  can  love  a  messenger  of  ill  news  ?  Mahomet 
would  prove  a  sweeter  prophet  for  this  light-heeled  gentry ; 
and  would  gain  much  credit,  could  he  gain  the  pulpit,  for 
he  allows  men  concubines  enough.  However,  these  are 
but  a  few  rotten  pears  among  the  heap  ;  the  rest  are  sound  ; 
and  I  can  vouchsafe  for  our  own  parish,  they  are  all  be- 


38  PRECIOUSNESS   OF   THE   BIBLE. 

lievers.  Indeed,  doctor,  it  "would  do  you  good  to  sec  how 
smirkingly  they  go  to  clmrcli  in  summer ;  and  how  tidily 
they  look  at  church,  with  their  better  coats  and  gowns  on. 

Oh,  sir,  the  lifeless  manner  in  which  people  pray, 
or  hear  the  word  of  God  at  church,  sheweth  plainly  that 
they  have  no  property  in  the  blessings  of  the  Gospel. 
Glorious  things  are  spoken  in  the  Scripture,  but  they  make 
a  mighty  small  impression  on  a  Christian  congregation. 
The  heavenly  tidings  fall  into  their  heavy  ears  like  money 
dropt  into  a  dead  man's  hand.  No  comfort  is  received 
from  the  money  or  the  tidings,  because  they  are  both  dead, 
and  have  no  interest  in  them. 

If  you,  sir,  was  an  heir  to  a  fine  estate,  your  bosom 
would  be  often  warmed  with  the  joyful  prospect ;  but 
your  father's  servant  could  not  feel  your  joy.  His  bosom 
would  not  glow  when  the  fields  are  viewed,  or  when  the 
rents  arc  paid.  And  wherefore  ?  Because  lie  is  not  the 
heir. 

A  Bible  is  the  precious  store-house,  and  the  magna 
charta  of  a  Christian.  There  he  reads  of  his  heavenly 
Father's  love,  and  of  his  dying  Saviour's  legacies.  There 
he  sees  a  map  of  his  travels  through  the  wilderness,  and  a 
landscape  tco  of  Canaan.  And  when  he  climbs  on 
Pisgah's  top,  and  views  the  promised  land,  his  heart 
begins  to  burn,  delighted  with  the  blessed  prospect,  and 
amazed  at  the  rich  and  free  salvation.  But  a  mere  pro 
fessor,  though  a  decent  one,  looks  on  the  Bible  as  a  dull 
book  ;  and  pcruscth  it  with  such  indifference  as  you  would 
read  the  title-deeds  belonging  to  another  man's  estate. 

I  am  quite  amazed  to  hear  you  vouch  for  your  parish  as 
a  whole  flock  of  believers.  Such  a  thing  was  never 


THE  BLACK  TROOP  AXD  DECENT  PEOPLE.   39 

known  before,  and  would  make  an  eighth  wonder  of  the 
world.  Why,  sir,  are  there  none  among  you  that  are 
slaves  to  divers  lusts  and  pleasures  ?  None  that  live  in 
malice  and  envy,  hateful  and  hating  one  another  ?  Have 
you  no  drunkards  nor  whoremongers,  no  Sabbath-break 
ers  nor  common  swearers,  no  extortioners  nor  covetous, 
no  liars  nor  thieves,  no  lazy  hands  that  will  not  work, 
and  no  light  minds  that  cannot  pray  ?  If  you  think  such 
church-goers  are  believers,  I  may  fairly  rank  Satan  at 
their  head ;  because  he  stands  possessed  of  their  faith, 
and  is  the  noble  captain  of  this  troop  —  a  troop  which 
often  maketh  up  three  quarters  of  a  parish. 

Jesus  says,  He  that  believeth  shall  be  saved.  Saved 
from  what  ?  Why,  from  the  guilt  and  poiver  of  sin. 
Such  is  Christ's  salvation  here  on  earth.  But  this  black 
troop  is  visibly  and  wilfully  under  the  power  of  sin,  and 
therefore  cannot  have  that  faith  which  saves  from  sin. 

Thus  at  once  reckoning,  the  greater  part  of  your  sheep 
prove  goats  or  wolves  ;  but  a  remnant  is  behind  of  decent 
people,  the  modern  soft  phrase  for  a  Christian.  Let  these 
decent  people  take  a  decent  trial.  It  will  not  hurt  them, 
if  they  are  good  men  and  true. 

St.  Paul  says,  Examine  yourselves,  whether  ye  be  in 
the  faith.  He  takes  it  not  for  granted  that  Christian 
professors  must  be  true  believers,  but  commands  them  all 
to  prove  their  own  selves  ;  and  drops  a  question,  as  a 
touchstone,  to  prove  themselves  by.  A  strange  question 
it  must  seem  to  such  as  have  not  true  faith,  yet  is  a  most 
important  question,  and  the  only  one  that  distinguished 
true  faith  from  counterfeit.  The  apostle  does  not  ask, 
whether  you  are  sober,  honest,  charitable,  church-going 


40       A   FANCIFUL    POSSESSION    OF    THE   SPIRIT, 

people  —  the  present  pigmy  standard  for  a  Christian  sol 
dier —  but  he  asks  a  very  searching  question,  even  this, 
Know  ye  not  that  Jesus  Christ  is  in  you  ?  And  declares, 
if  they  know  it  not,  they  must  be  reprobates,  disapproved  of 
God  as  hypocrites,  notwithstanding  all  their  decent  carriage. 

The  meaning  of  St.  Paul's  question  is  plainly  this, 
Know  ye  not  that  the  Spirit  of  Christ  is  in  you  ?  For 
where  Christ's  Spirit  is,  there  is  he.  The  same  kind  of 
question  is  asked  in  the  first  epistle,  Know  ye  not,  that 
ye  are  the  temple  of  God,  and  that  the  Spirit  of  God 
dwelleth  in  you. 

Ycry  right,  doctor,  here  we  are  agreed.  All  Chris 
tians,  to  be  sure,  must  have  the  Spirit  of  Christ ;  and 
though  we  feel  it  not,  but  are  utter  strangers  to  its  influ 
ence,  we  must  be  supposed  to  have  it ;  because  we  are 
born  in  a  Christian  land,  wear  a  Christian  name,  breathe 
a  wholesome  Christian  air,  have  a  pew  in  a  Christian 
church,  keep  a  merry  Christmas  every  year,  and  bury 
upon  Christian  ground.  Here  is  proof  enough,  doctor. 

Yes,  sir,  proof  enough  that  you  live  in  a  Christian 
land,  but  no  proof  that  you  are  a  Christian  people.  To 
suppose  you  have  the  Spirit's  presence,  and  yet  remain  an 
atter  stranger  to  its  influence,  is  the  topmost  tower  of 
enthusiasm,  the  soaring  pinnacle  on  which  its  floating 
weathercock  is  fixed.  So  this  blessed  guest  comes  to  lurk 
in  your  bosom,  like  a  spy  in  a  camp  ;  or  like  a  thief  in  a 
cellar ;  and  stcaleth  in  and  stealcth  out,  without  your 
notice  :  mighty  fine  !  13 ut  you  are  not  such  a  wild 
enthusiast  in  common  life  as  to  suppose  their  is  money  in 
your  pocket,  when  you  feel  none  ;  or  bank  notes  in  your 
drawer,  when  you  find  none.  If  you  never  feel  any 


THE   TOPMAST   TOWER   OF   ENTHUSIASM.         41 

symptoms  of  patience,  you  cannot  well  suppose  yourself 
possessed  of  any;  and  why  should  you  dream  of  the 
Spirit's  presence,  when  you  never  find  any  tokens  of  it  ? 

The  Spirit's  influence  must  he  felt,  or  it  cannot  profit ; 
and  the  very  offices  of  the  Holy  Spirit  do  suppose  and 
warrant  such  a  feeling.  Let  me  mention  some  of  them, 
which  are  these  —  to  quicken;  to  strengthen  mightily; 
to  witness  our  adoption  and  to  bring  heavenly  joy.  Now 
sir,  what  avails  that  quickening,  which  I  cannot  feel  ?  It 
leaves  me  just  as  heartless  to  spiritual  duty  as  it  found 
me.  And  what  advantage  does  that  mighty  strengthen 
ing  bring,  which  is  not  perceived  by  me  ?  It  yields  no 
further  power  to  subdue  my  lusts  than  I  had  before. 
And  of  what  service  is  that  witness  in  the  court  of  con 
science  who  speaks  in  such  a  low  or  mumbling  tone,  that 
none  can  hear  or  understand  him  ?  I  am  just  as  well 
without  his  evidence  as  with  it.  And  lastly,  of  what  use 
or  value  is  that  heavenly  joy,  which  I  can  have  no  taste 
of?  All  this  is  just  the  picture  of  Isaiah's  hungry  man 
who  dreamt  he  was  eating,  but  awoke  and  was  empty. 

But,  sir,  St.  Paul  did  not  ask  this  idle  question,  "Do 
you  suppose  the  Spirit  of  Christ  is  in  you  '?  "  All  the 
Church  of  Corinth,  and  all  the  churchmen  in  Great  Bri 
tain,  might  have  answered  quickly,  "Yes,  Mr.  Paul,  we 
do  suppose  it."  But  he  asks  a  weighty  question,  "Do 
ye  know  it  ?  "  Have  you  real  experience,  or  heartfelt 
knowledge,  that  the  Spirit  of  Christ  is  in  you  ?  Are  you 
acquainted  with  its  operation  ?  Do  you  know  it  ? 

St.  Paul  may  ask  this  question  safely,  because  his 
name  is  canonized,  and  his  bones  are  mouldered  into 
dust ;  but  if  a  living  preacher  ask  the  same  question,  the 


42      KNOWLEDGE  OF  INDWELLING  OF  THE  SPIRIT. 

world  cry  out,  enthusiasm  !  And  yet  St.  Paul  makes 
tins  very  knowledge  the  very  evidence  of  true  faith ;  and 
accounteth  other  faith,  which  produceth  not  this  knowl 
edge,  to  be  counterfeit ;  and  the  men  themselves  to  be 
reprobates. 

Jesus  saith  to  his  disciples,  Ye  know  the  Spirit,  for 
he  dwelleth  with  you.  His  words  carry  this  plain  meaning, 
that  where  the  Spirit  dwells,  he  makes  his  presence  known 
by  his  operations  on  the  heart. 

St.  John  tells  the  whole  Christian  Church,  Hereby  ice 
know  that  Christ  dwelleth  in  us,  by  his  Spirit,  which  he 
hath  given  us.  We  know  the  Spirit  of  Christ  dwelleth 
in  us,  and  thereby  are  assured  of  our  union  with  Christ. 
And,  like  as  Paul  had  done  before,  he  proposeth  this 
knowledge  as  a  touchstone,  to  try  our  profession  —  hereby 
we  know  that  Christ  dwelleth  in  us. 

Indeed,  doctor,  I  am  a  stranger  to  the  Holy  Spirit's 
influence,  yet  do  not  seem  disposed  to  question  my  pro 
fession.  Still,  I  think  my  faith  is  sound,  and  am  sure 
there  is  no  better  in  the  parish.  The  vicar  never  ques 
tioned  it ;  and  why  should  you  ?  It  is  not  mighty  civil. 
Besides,  I  am  free  of  my  beer,  and  have  the  good  luck  to 
beloved  by  every  one  —  scarce  a  dog  will  bark  at  me. 
'  As  honest  as  the  old  grazier,'  is  a  common  saying;  and 
this  alone  is  proof  enough  that  I  must  be  a  Christian. 

Indeed,  sir,  this  alone  is  proof  enough  against  your 
Christianity.  While  you  are  of  the  world,  the  world 
will  love  you;  but  when  you  cease  to  be  of  the  world, 
and  are  chosen  out  of  the  world,  the  world  will  hate 
you.  It  hated  Jesus  Christ,  and  will  hate  every  true 
disciple. 


THE   LORD'S   SHIBBOLETHS.  43 

Paul  affirms  peremptorily,  Tea,  and  all  that  will  live 
godly  in  Christ  Jesus  shall  suffer  persecution.  Live 
where  you  will,  in  a  Christian  or  a  heathen  land ;  live 
when  you  will,  in  the  present  or  distant  age,  Paul  affirms 
universally  of  real  Christians,  Yea,  they  all  shall  suffer 
persecution.  If  you  lead  what  the  world  calls  a  godly 
life,  you  will  have  the  world's  condemnation.  You  may 
be  sober,  and  honest,  and  friendly  ;  you  may  pray,  and 
give  alms,  and  fast  too,  if  you  please  ;  and,  while  these 
things  are  doing  by  your  own  strength,  and  make  a 
ground  of  acceptance  with  God,  you  are  waxing  godly  in 
yourself,  or  from  yourself  made  godly  by  the  world's  spirit, 
and  the  world  will  applaud  you.  But,  if  once  you  grow 
godly  in  Christ  Jesus,  renouncing  all  your  wisdom, 
strength,  and  righteousness,  and  come  to  Jesus  as  a  lost 
sinner,  seeking  all  supplies  from  him,  resting  all  your 
hope  upon  him,  making  him  your  all  in  every  thing,  and 
counting  all  things  utter  dross  in  comparison  of  him,  then 
the  world  will  hate  you,  and  lift  a  heel  against  you.  A 
godly  life  in  Christ  Jesus  thwarteth  human  pride,  and 
staineth  all  its  glory,  which  will  not  be  suffered  patiently. 

Men  are  mighty  apt  to  bless  themselves  in  the  world's 
esteem,  and  look  upon  it  as  a  kindly  token  that  the  Lcrd 
accepts  them.  To  rectify  the  judgment,  and  sweep  away 
deceitful  hopes,  arising  from  the  world's  good  name, 
Christ  has  dropt  a  curse  upon  it,  saying,  Woe  unto  you, 
when  all  men  shall  speak  ivell  of  you.  This  is  one  of  the 
Lord's  Shibboleths,  which  he  useth  to  alarm  a  decent  pro 
fessor,  the  world's  favorite.  It  is  a  frightful  ugly  bridge 
upon  the  king's  highway.  An  Israelite  goes  over  safely, 
but  no  Edomite  can  pass  it.  Esau,  the  elder  brother  will 


44  THE   PEACE    OF    GOD. 

not  travel  hero,  but  trudgeth  down  to  a  ferry,  built  by 
Mr.  Fairspeech,  to  make  a  smoother  passage  over  the 
river. 

So  much  for  the  world's  esteem  :  happy  is  the  man  who 
has  lost  it  wholly  and  honestly.  But  your  faith,  sir,  must 
be  canvassed  a  little  more.  You  are  a  grazier,  it  seems  ; 
and  when  you  buy  a  bullock  at  a  fair,  you  do  not  take 
the  salesman's  word,  but  feel  the  beast  yourself,  and  ex 
amine  all  its  points  minutely.  Now,  sir,  do  the  same  by 
your  faith,  and  take  it  not  on  trust,  as  recommended  by 
your  neighbor,  but  examine  it,  and  handle  all  its  points 
by  the  word  of  God.  Faith  is  an  active  and  a  fruitful 
thing,  its  fruit  is  pleasant  both  to  God  and  man.  And  the 
man  who  does  possess  it,  is  a  noble  man  indeed  —  an  heir 
of  God  through  Christ.  But  it  behoves  us  to  be  wary,  for 
counterfeit  faith,  like  counterfeit  gold,  is  very  current. 

Paul  says,  Being  justified  hy  faith  we  have  peace  with 
God,  through  our  Lord  Jesus  Christ  ;  we  have  peace,  or 
2)ossess  it,  for  what  we  have  we  must  possess.  Now,  this 
peace  is  given  to  assure  the  conscience  that  God  is  at  peace 
with  us  —  that  he  is  reconciled,  and  has  forgiven  all  our 
trespasses.  And  whoever  feels  this  peace  must  be  assured 
of  the  pardon  of  his  sins;  it  is  the  witness  of  his  pardon. 

This  blessed  peace  does  not  grow  in  nature's  garden, 
nor  can  bo  digged  out  of  mines  of  human  merit.  It  was 
lost  in  Paradise,  and  is  found  only  at  Calvary.  It  is 
called  the  peace  of  God  because  it  is  of  God's  bestowing, 
and  bestowed  through  Jesus  Christ  alone. 

Where  this  peace  is  bestowed,  it  is  found  to  be  as  Paul 
describes  it,  A  peace  passing  all  understanding.  A 
peace  so  exquisitely  rich  that  none  can  understand  what  it 


THE   SEALING   OF   THE   HOLY   SPIRIT.  45 

is  until  he  feels  it ;  and  when  he  feels  it  never  can  express 
it.  Men  may  mistake  this  peace  before  they  taste  it,  as 
ten  thousands  do,  and  take  up  with  a  human  calm,  instead 
of  it ;  but  he  who  feels  it  nevor  can  mistake  it,  for  nothing 
else  is  like  it  —  it  passeth  all  understanding. 

The  Holy  Spirit  seals  this  peace  upon  the  conscience, 
and  thereby  proclaims  the  pardon  of  sin,  and  sheds  abroad 
the  love  of  God  into  the  heart,  and  beareth  witness  to  our 
adoption. 

This  sealing  of  the  Holy  Spirit  is  given  as  an  earnest 
of  our  future  inheritance  ;  it  is  a  heavenly  pledge  dropt 
into  the  bosom  to  assure  us  of  our  interest  in  Christ.  Thus 
conscience  is  delivered  from  the  fear  of  wrath,  and/ear  of 
death  which  bring  eth  bondage  ;  the  heart  rejoices  now  in 
God,  as  a  reconciled  God,  calls  him  Father  by  the  Spirit 
of  adoption,  delighteth  in  his  blessed  service,  and  feels  the 
meaning  of  St.  Peter's  words,  Believing  in  Christ  Jesus, 
ye  rejoice  ivithjoy  unspeakable,  and  full  of  GLORY. 

These  are  weighty  words,  directed  unto  all  believing 
churches,  and  experienced  by  them  ;  but  never  were,  and 
never  will  be  felt  by  a  mere  human  faith,  springing  from 
the  human  intellect.  The  faith  producing  heavenly  peace, 
and  the  peace  produced,  are  both  the  gift  of  God. 

By  the  help  of  this  divine  faith,  the  happy  Christian 
now  repeats  his  church  hymns  with  truth  and  pleasure  : 
"  My  soul  doth  magnify  t  ie  Lord,  and  my  spirit  hath  re 
joiced  in  God  my  Saviour."  Or  with  old  Simeon,  "  Let 
thy  servant  depart  in  peace,  0  Lord,  for  mine  eyes  have 
seen  thy  salvation." 

Now,  sir,  hear  what  your  own  peace  is.  You  feel  no 
distress  of  mind,  but  are  mighty  easy,  and  your  calm, 


46  FAITH   PURIFIES   THE    HEART, 

which  is  a  dead  calm,  ariseth  from  your  character,  though 
a  sinful  character  at  best.  Your  peace  brings  no  heavenly 
joy,  and  so  comes  not  from  heaven,  neither  does  it  flow  en 
tirely  through  the  golden  conduit  of  the  Saviour's  merit, 
but  drippcth  from  a  rotten  wooden  pipe  of  your  own 
duties.  You  are,  it  seems,  a  cheerful,  harmless  creature, 
like  a  robin-red-breast,  who  is  much  respected  everywhere  ; 
and  you  frequent  the  church,  as  many  a  pious  mouse  will, 
yet  does  not  like  her  quarters  :  prayer-books  are  dry 
champing  —  a  pantry  suits  her  better.  And  you  see  many 
who  are  worse  than  yourself,  abundantly,  which  makes 
you  hope  your  state  is  good;  and,  while  outward  things 
go  smooth,  your  calm  continues.  But  when  calamities 
come  on,  and  thicken  as  they  come,  your  peace  is  gone  ;  it 
cannot  stand  a  tempest.  And  when  your  soul  is  hovering 
on  a  sick  bed  for  its  flight,  it  will  either  feel  a  dead  secur 
ity,  or  take  a  frightful  leap  into  another  world.  Unless 
you  arc  supported  by  divine  faith,  you  cannot  sing  the 
Christian's  dying  song,  0  death,  where  is  tJty  sting  ?  0 
grave,  where  is  thy  victory  ? 

Now,  sir,  we  proceed  to  another  point  of  faith,  and  a 
choice  one  too,  very  savory  and  nourishing  to  a  true  be 
liever.  St.  Peter  tells  us  tla&t  faith  purifies  the  heart ; 
and  St.  John  affirms,  This  is  the  victory  whereby  ice 
overcome  the  world,  even  our  faith  ;  and  he  tells  us  what 
he  means  by  the  world,  even  the  lust  of  the  flesh,  the 
lust  of  the  eye,  and  the  pride  of  life. 

Come,  sir,  bring  your  face  to  the  gospel-glass,  and  han 
dle  this  point  well,  like  an  old  grazier.  Does  your  faith 
overcome  the  lust  of  the  flesh,  making  you  victorious  over 
your  palate,  and  over  outward  pollution,  and  inward  un- 
cleanness? 


AND  OVERCOMES  THE  WORLD.        47 

Does  your  faith  overcome  the  hist  of  the  eye,  and  keep 
your  heart  from  gasping  after  more  wealth,  more  prefer 
ment,  or  more  honors  '?  Having  food  and  raiment,  have 
you  learnt  therewith  to  be  content  ? 

Does  your  faith  overcome  the  pride  of  life,  and  prevent 
your  being  charmed  with  a  lofty  house,  rich  furniture, 
genteel  equipage,  and  splendid  raiment  ?  Does  it  make  you 
sick  of  earthly  vanities,  and  draw  your  heart  to  things  above  ? 

Speak,  sir,  and  speak  honestly.  If  you  are  a  slave  to 
these  matters,  and  a  quiet  slave,  you  may  keep  your  faith, 
Satan  will  not  steal  it  from  you.  The  devils  do  believe, 
and  tremble,  but  are  devils  still. 

One  point  more,  sir,  and  we  have  done.  Faith  is  not 
only  intended  to  pacify  the  conscience,  and  purify  the 
heart,  but  also  to  rescue  the  mind  from  earthly  troubles. 
Our  passage  through  life  is  attended  with  storms.  We 
sail  upon  a  boisterous  sea,  where  many  tempests  are  felt, 
and  many  are  feared  which  look  black  and  bode  mischief, 
but  pass  over.  Now  faith  is  designed  for  an  anchor  to 
keep  the  mind  steady,  and  give  it  rest;  even  as  Isaiah 
saith,  Thou  wilt  keep  him  in  perfect  peace,  whose  mind 
is  stayed  on  thee,  because  he  trusteth  in  thee. 

Precious  promises,  suited  to  our  wants,  are  scattered 
through  the  Bible,  and  divine  faith  will  feed  upon  the 
promises,  looking  unto  Jesus  to  fulfil  them,  but  human 
faith  can  reap  no  profit  from  them.  Let  me  suppose  you 
in  distressful  circumstances,  and,  while  musing  on  them 
with  an  anxious  heart,  you  cast  a  look  upon  a  distant  Bi 
ble.  The  book  is  fetched  and  opened,  and  this  passage 
meets  your  eye,  Call  upon  me  in  the  day  of  trouble,  1 
will  deliver  thee,  and  thou  shalt  glorify  me.  Here  you 


48  SCRIPTURE   PROMISES, 

view  a  gracious  promise,  made  by  a  faithful  God,  and 
made  without  limitation  or  condition,  directed  unto  every 
one  that  reads  or  hears  it,  applicable  to  every  time  of  trou 
ble,  and  requiring  only  prayer  of  faitli  for  deliverance. 
Yet,  sir,  it  is  possible  this  blessed  promise  might  not  even 
draw  a  prayer  from  you  :  perhaps  it  gains  a  little  musing, 
and  the  book  is  closed  ;  or,  if  it  should  extort  a  feeble  cry, 
the  prayer  does  not  ease  your  heart,  nor  fetch  deliverance, 
for  want  of  faith. 

You  know  the  word  of  Jesus,  all  thinys  whatsoever  ye 
shall  ask  in  prayer,  believing,  ye  shall  receive.  But  for 
want  of  faith,  your  reasoning  heart  will  ask,  "  From 
whence  can  this  deliverance  come?"  What  is  that  to 
you,  sir  ?  God  keeps  the  means  of  deliverance  out  of 
sight,  on  purpose  to  exercise  our  faith,  but  promises  to 
make  a  way  for  our  escape,  though  we  can  see  none. 

Or  perhaps  you  may  surmise,  "  This  promise,  was  not 
meant  for  me  ;  I  am  not  worthy  of  it."  Sir,  God's  prom 
ise  is  not  made  to  compliment  your  worthiness,  but  to 
manifest  the  riches  of  his  grace  in  Christ  Jesus.  Did  you 
mind  how  the  promise  runs  ?  It  is  not  said,  "  Glorify  me 
first  and  afterward  "  I  will  deliver  thee,"  which  would 
be  making  man's  worthiness  a  foundation  for  God's  bless 
ing  ;  but  he  says,  '•  I  will  deliver  thee,  and  then  thou 
shalt  glorify  me." 

Faith  considers  all  the  promises  as  freely  made  to  sup 
ply  our  wants,  and  rest  upon  the  Lord's  faithfulness  to 
fulfil  them  ;  and  when  a  promise  is  fulfilled,  adores  the 
mercy,  and  glorifies  the  Lord  for  it.  In  this  way,  and 
this  only,  he  gets  some  hearty  rent  of  praise.  Such  free 
deliverance  wins  the  heart,  and  binds  it  to  the  Lord,  and 
makes  obedience  cheerful. 


BANK   NOTES   OF   HEAVEN.  49 

I  know  a  man  who  spends  his  income  yearly,  because  he 
has  no  family ;  as  little  as  he  can  upon  himself,  and  the 
rest  upon  his  neighbors.  He  keeps  no  purse  against  a 
rainy  day,  and  wants  none  :  Jesus  Christ  is  his  banker, 
and  a  very  able  one.  Sometimes,  by  sickness,  or  unfore 
seen  expenses,  he  gets  behind  hand — and  greatly  so.  At 
such  times,  he  does  not  run  about  among  his  earthly  friends 
to  seek  relief,  but  falleth  on  his  knees,  and  calls  upon  his 
banker,  saying,  "  Lord,  I  am  in  want,  and  thou  must  help 
me.  Here  I  bring  thy  gracious  promise,  look  upon  it, 
Jesus.  It  says,  Call  upon  me  in  the  time  of  trouble,  1 
will  deliver  thee,  and  thou  shalt  glorify  me.  Lord,  I 
call,  and  thou  dost  hear  ;  I  believe,  and  thou  art  faithful ; 
be  it  now  unto  me  according  to  thy  word."  Such  prayers, 
he  said,  never  failed  to  bring  supplies — some  from  those 
who  cared  for  him,  and  some  from  such  as  did  avoid  his 
company.  For  Jesus  Christ  has  every  heart  and  purse 
in  his  own  hand,  and  often  makes  a  raven  feed  his  proph 
ets,  or  makes  the  earth  to  help  the  woman,  to  shew  his 
finger  clearly  in  such  deliverance. 

Scripture  promises  are  real  bank-notes  of  heaven,  and 
the  true  riches  of  believers,  who  do  not  live  on  stock  in 
hand,  but  traffic  with  this  paper  currency.  Where  divine 
faith  is  found,  it  takes  the  notes  to  Christ's  bank  and  re 
ceives  the  cash.  But  human  faith  cannot  traffic  with  this 
paper,  it  reads  the  notes,  and  owns  them  good,  but  dares 
not  take  them  to  the  skies  for  payment.  No  faith  can 
truly  act  on  God  but  that  which  comes  from  God. 

Prayer   of  faith,   exercised  with   perseverance,   surely 
brings  deliverance,  if  not  immediately,  yet  at  a  proper 
season ;  and,  till  deliverance  comes,  the  mind  is  stayed 
D 


50  PRAYER    OF    FAITH 

on  God,  and  kept  in  perfect  peace.  Faith  picks  the 
thorns  out  of  the  flesh,  and  takes  the  rankling  pain  away 
before  the  wound  is  healed. 

Truly,  doctor,  now  you  make  me  thoughtful.  My  faith 
will  not  produce  the  precious  fruit  you  have  mentioned. 
It  brings  no  peace  passing  all  understanding,  affords  no 
real  victory  over  the  world,  and  yields  no  sweet  relief  in 
time  of  trouble.  It  picks  no  thorns  out  of  my  flesh  :  it 
must  be  counterfeit.  My  support  in  trouble  arises  from 
my  purse,  or  from  my  friends,  and  not  from  faith.  Yet  I 
cannot  comprehend  how  a  mere  reliance  on  God's  promise 
can  charm  away  our  grief,  and  set  the  heart  at  rest  before 
deliverance  comes.  This  seems  a  charm  indeed  ! 

So  it  is,  sir,  and  a  most  delightful  charm  ;  yet  not  fan 
ciful,  but  real,  having  good  foundation  in  our  nature. 
Where  divine  faith  is  given,  it  will  act  on  God  as  human 
faith  will  act  on  man,  and  produce  the  same  effects.  A 
case  will  make  my  meaning  plan. 

I  suppose  you,  as  before,  fallen  in  great  distress,  and  a 
lawyer's  letter  is  received,  bringing  doleful  tidings  that 
your  person  will  be  seized  unless  your  debts  are  paid 
within  a  month.  While  the  letter  is  perusing,  an  old 
acquaintance  calls  upon  you,  sees  a  gloom  upon  your  face, 
and  ask  the  cause  of  it.  You  put  the  letter  in  his  hand  : 
he  reads,  and  drops  a  friendly  tear.  After  some  little 
pause  he  says,  "  Old  friend,  I  have  not  the  cash  at  pres 
ent  by  me,  but  engage  to  pay  your  debts  before  the  month 
is  out."  Now,  sir,  if  you  thought  this  person  was  not  able 
to  discharge  your  debts,  or  not  to  be  relied  on,  because  his 
mind  was  fickle,  his  promise  would  bring  no  relief,  because 
it  gains  no  credit.  You  have  no  faith  in  him.  But  if  you 


BRIXGS    DELIVERANCE.  51 

knew  the  man  was  able,  and  might  be  trusted,  his  promise 
would  relieve  you  instantly.  A  firm  reliance  on  his  word 
would  take  away  your  burden,  and  set  your  mind  at  ease, 
before  the  debt  was  paid. 

Well,  sir,  if  a  firm  reliance  on  the  word  of  man  has 
this  sweet  influence  on  the  heart,  a  firm  reliance  on  the 
word  of  God  will  have  the  same.  Why  should  it  not  ? 
God's  word  deserveth  as  much  credit,  surely,  as  the  word 
of  man.  He  is  as  able  to  perform,  and  as  faithful  to 
fulfil  his  promise  as  your  neighbor.  No  one  ever  trusted 
in  him  and  was  confounded.  And  where  the  mind  is 
stayed  on  God,  it  will  be  kept  in  perfect  peace,  before 
deliverance  comes.  Such  may  say,  with  David,  God  is 
our  refuge,  therefore  we  will  not  fear,  though  the  earth 
be  removed,  and  the  mountains  carried  into  the  midst' of 
the  sea.  Or  with  Habakkuk,  Though  the  Jig-tree  should 
not  blossom,  nor  fruit  be  in  the  vine ;  though  the  olive 
too  should  fail,  and  the  jields  yield  no  meat;  though  the 
flock  be  cut  off  from  the  fold,  and  no  herd  be  found  in 
the  stalls,  yet  will  I  rejoice  in  the  Lord  ;  I  will  joy  in 
the  God  of  my  salvation.  The  prop  of  God's  faithful 
word  cannot  break  ;  and  a  human  heart,  resting  firmly  on 
it,  never  can  sink ;  and  men  might  learn  to  feel  their 
unbelief,  for  want  of  this  support  in  trouble.  The  prop 
stands  ready  on  the  king's  highroad,  to  support  all  weary 
passengers,  but  they  have  not  faith  to  lean  upon  it,  else 
they  would  find  rest. 

In  speculation,  it  seems  as  easy  to  trust  a  faithful  God 
as  trust  and  upright  man ;  but  in  practice  it  is  found  oth 
erwise.  When  trials  come,  men  cannot  trust  a  faithful 
God  without  divine  assistance  —  so  trust  him  as  to  cast 


52  TRUST   IN   GOD. 

their  burden  on  him,  and  obtain  his  perfect  peace.  Here 
the  charm  of  faith  ceaseth,  because  there  is  no  faith  to  charm. 

If,  in  time  of  trouble,  some  prospect  of  deliverance  is 
afforded  by  a  human  arm,  men  often  put  a  cheat  upon 
themselves,  and  talk  of  trusting  God,  while  they  are  only 
leaning  on  a  human  shoulder.  Remove  this  earthly  prop, 
and  take  away  all  human  prospect  of  relief,  and  the  man 
cries  out,  "  What  must  I  do  ?  I  am  undone."  He  can 
not  rest  upon  God's  naked  word,  nor  seat  his  heart  upon 
the  solid  chair  of  promise,  without  some  human  stool 
beside. 

Faith  is  just  the  same  thing  now  it  was  in  Abraham's 
day  who,  against  hope,  believed  in  hope.  He  had  no 
human  prospect  of  an  heir,  and  yet  expected  one,  relying 
wholly  on  God's  naked  promise.  And  a  naked  promise 
is  the  ivhole  support  of  divine  faith  now.  Jesus  Christ- 
will  admit  no  partner  for  our  faith.  He  is  worthy  of 
full  credit,  and  expects  it ;  and  we  must  either  look  to 
him  alone,  or  look  to  be  confounded.  He  will  be  all  or 
nothing. 

Nay,  doctor,  now  you  press  too  hard  upon  Jesus  Christ. 
He  is  a  very  good  Saviour,  to  be  sure,  but  we  must  not 
put  upon  him  neither.  What  ?  lay  all  the  burden  of  sal 
vation  on  him  !  This  does  not  seem  reasonable,  nor  is 
it  using  him  handsomely.  So  he  must  do  all  the  work, 
and  I  must  stand  by  as  a  lazy  thief,  to  see  it  done.  No, 
no,  doctor,  I  shall  not  make  a  packhorse  of  my  Saviour, 
but  would  use  him  with  good  manners ;  and,  whilst  I  look 
for  great  things  from  him,  will  try  to  do  something  for 
myself. 

Sir,  the  best  manners  you  can  shew  towards  superiors 


CHRIST   A  WHOLE  SAVIOUR.  53 

is  to  do  as  you  are  bid,  and  not  gainsay  their  orders,  by  a 
wilful  pertness,  or  an  ill-timed  modesty.  -  You  honor  Jesus 
by  employing  him  as  a  whole  Saviour,  and  you  rob  him  of 
his  glory,  and  excite  his  indignation ,  when  you  steal  a  por 
tion  of  his  royal  sceptre,  or  his  priestly  censer,  or  his 
prophet's  staff  from  him.  He  is  appointed  for  a  Saviour — 
not  a  scanty,  but  a  full  one  —  and  he  never  does  his  work 
by  halves.  The  work  creates  no  hurry,  and  is  found  no 
burden.  He  speaks,  or  wills,  and  it  is  done.  Do  not, 
therefore,  compliment  him  with  your  idle  manners,  but 
obey  his  orders,  which  are  these,  Look  unto  me  and  be 
saved,  all  the  ends  of  the  earth,  for  I  am  God  and  none 
else,  or  nothing  less,  and  therefore  able  to  save.  Jesus 
does  not  beg  of  you  to  look  a  little  to  yourself,  and  the 
rest  to  him  ;  but  commands  .you  to  look  singly  unto  him 
for  heavenly  wisdom  to  direct  you,  for  heavenly  peace  to 
bless  you,  and  for  heavenly  grace  to  sanctify  you.  And 
he  has  left  a  faithful  word  for  your  encouragement,  that 
•whosoever  believeth  (or  trusteth)  in  him,  shall  be  saved 
— saved  from  spiritual  darkness,  and  from  the  guilt  and 
power  of  sin. 

You  talk  of  looking  to  yourself,  which  bespeaks  some 
confidence  in  yourself,  but  Jesus  has  pronounced  a  curse 
on  every  human  confidence.  Hear  his  awful  declaration, 
Thus  saith  the  Lord,  cursed  is  the  man  u'ho  trusteth  in 
man,  (in  himself  or  in  another) ,  he  shall  be  like  the  heath 
in  the  desert,  and  shall  not  see  when  good  cometh.  But 
take  the  blessing  too,  and  may  it  reach  your  heart.  Bless 
ed  is  the  man  who  trusteth  in  the  Lord,  and  whose  hope 
the  Lord  is  ;  he  shall  be  like  a  tree  planted  by  the  waters, 
which  spreadeth  out  its  roots  by  the  river,  and  does  not 


54  A   SINGLE   EYE   TO    CHRIST 

regard  when  drought  cometh,  but  its  leaf  is  green,  and  it 
never  ceaseth  yielding  fruit. 

If  your  eye  is  single,  directed  wholly  unto  Christ,  3-011 
will  be  full  of  light  and  peace ;  but  if  your  eye  is  double, 
peeping  upon  Jesus,  and  squinting  towards  men,  you  will 
be  full  of  darkness,  and  be  at  length  confounded. 

The  life  of  faith  is  called  the  fight  of  faith  ;  and  truly 
called  so.  For,  where  divine  faith  is  given,  it  is  seldom 
exercised  without  a  conflict  in  the  heart,  which  loves  an 
earthly  refuge,  and  dreads  a  naked  promise  ;  dearly  loves 
a  human  prop,  and  always  seeks  some  wooden  buttress  to 
support  God's  iron  pillar. 

On  this  account,  men  dare  not  singly  trust  in  Christ's 
atonement  for  their  peace,  but  clap  their  feeble  shoulder 
to  his  cross,  to  strengthen  it ;  nor  dare  they  rest  on  Je 
sus'  grace,  to  make  them  holy,  but  call  up  human  arms 
to  stay  gigantic  lusts  within  ;  nor  can  they  trust  in  Jesus' 
guidance  to  make  them  wise  unto  salvation,  but  call  the 
wisdom  of  the  world  in,  an  utter  night-piece,  to  chase 
away  the  world's  darkness. 

Many  yet  are  so  obliging  as  to  let  the  Saviour  have  a 
share  in  the  work  of  man's  salvation,  but  Jesus  does  not 
thank  them  for  this  condescension.  He  rejects  that  faith 
which  does  not  centre  in  him  only,  and  rest  the  heart  en 
tirely  on  him.  He  wants  no  partner,  and  will  admit  of 
none ;  nor  were  he  worthy  of  the  name  of  Saviour,  if  sal 
vation  was  not  wholly  from  him. 

Hear  what  he  says  of  himself,  I  have  trodden  the  wine 
press  alone  :  Hooked  and  there  was  none  to  help  ;  there 
fore  mine  own  arm  brought  salvation. 

Hear  what  a  prophet  says   of  him,  Behold!  the  Lord 


NECESSARY   TO    SALVATION.  55 

God  will  come  with  a  strong  hand,  and  his  arm  shall 
ride:  he  shall  feed  his  flock  like  a  shepherd,  he  shall 
nather  the  lambs  with  his  arm,  and  he  shall  carry  them 
in  his  bosom.  Where,  you  may  observe,  all  partners  are 
excluded  from  this  work.  The  Lord  Jesus,  who  is  called 
the  Lord  God,  shall  act  the  part  of  a  shepherd,  and  lay 
down  his  life  for  the  sheep ;  and,  by  treading  the  wino- 
press  alone,  shall  make  the  atonement  himself:  then  he 
will  gather  the  flock,  and  feed  the  flock,  and  carry  the 
flock  home  himself.  Jesus  Christ  does  not  help  you  to 
help  yourself ;  but  he  does  the  whole  work  himself :  his 
own  arm  shall  rule. 

Indeed,  where  men  are  quickened  by  the  Holy  Spirit, 
and  well  convinced  of  their  sinfulness  and  helplessness, 
they  are  now  enabled  to  use  the  means  of  grace  properly, 
and  must  use  them  diligently,  but  the  whole  work  still  is 
in  the  Saviour's  hand.  He  must  guide  the  understanding, 
by  his  Spirit,  into  all  saving  truth ;  he  must  bring  \\\> 
blood-bought  peace  to  the  conscience  ;  he  must  tame  the 
tempers,  sanctify  the  affections,  and  make  us  cheerfully 
disposed  for  all  good  works.  Our  business  is  to  watch  and 
pray,  and  it  is  the  Saviour's  ofiice  to  work  in  us  to  will  and 
do.  What  will  and  power  he  gives,  we  may  exercise,  and 
nothing  more.  He  only  can  increase  it  who  first  gave  it. 

Paul  says,  It  has  pleased  the  Father,  that  in  Christ 
Jesus,  (in  his  human  nature,  as  a  temple),  all  fulness 
should  dwell.  All  fulness  of  wisdom  to  direct  us,  of 
power  to  protect  us,  of  grace  to  pardon  and  sanctify  us. 
And  this  all  fulness  is  treasured  up  in  Christ  the  head, 
to  bo  communicated  to  the  members  of  his  body.  What 
ever  wisdom,  strength,  peace,  or  righteousness  are  not  re- 


oG  WISDOM    OF   THE   WORLD 

ccived  from  this  storehouse,  by  faith,  are  spurious,  a  mere 
tinsel  ware,  which  may  glitter  much,  but  has  no  value. 

Paul  says  further,  Christ  is  all  and  in  all.  He  is 
possessed  of  an  all  fulness,  that  lie  might  be  not  some 
thing  only  in  our  wisdom,  strength,  peace,  and  righte 
ousness,  but  all  in  every  thing,  and  all  in  every  person  ; 
all  in  the  Greek  as  well  as  the  barbarian  ;  all  in  the 
scholar  as  well  as  in  the  rustic. 

And  St.  John  says,  We  beheld  Christ's  glory,  full  of 
grace  and  truth  ;  and  out  of  his  fulness  have  we  all 
received,  even  grace  for  grace.  Where  the  apostle  shews 
that  a  believer's  business  is  to  receive  supplies  of  grace 
out  of  Christ's  fulness. 

Doctor,  I  cannot  comprehend  that  Jesus  Christ  must 
be  all  in  wisdom  to  a  scholar,  as  well  as  to  a  countryman. 
If  human  learning  will  not  help  to  make  us  wise  unto  sal 
vation,  of  what  use  is  it,  and  wherefore  do  we  value  it  V 
My  landlord  is  reckoned  a  monstrous  scholar  :  he  has 
been  at  Cambridge,  and  travelled  abroad,  and  talks 
French  at  a  wonderful  rate.  He  is  always  at  his  books  ; 
and  makes  eclipses  when  he  pleaseth.  We  hear  he  put 
in  four  into  Dyer's  almanac  the  last  year.  One  day  he 
took  me  into  his  study,  and  showed  me  all  his  learning. 
.Bless  me,  what  a  sight !  More  books,  by  half,  upon  his 
shelves,  than  I  have  bullocks  in  my  pastures !  And  they 
seem  well  handled,  for  I  did  not  spy  a  mouldy  book  in  the 
study,  except  an  old  Bible,  which  lay  drooping  in  a  cor 
ner.  I  suppose  it  was  his  grandfather's.  Now,  doctor, 
does  it  not  seem  likely  that  my  landlord  must  get  more 
Christian  knowledge  from  his  vast  gilded  heap  of  books 
than  I  can  get  from  a  plain  single  Bible  'I 


FOOLISHNESS   WITH   GOD.  57 

Human  science,  sir,  keeps  men  out  of  mischief,  trains 
tliem  up  for  civil  occupations,  and  oft  producetli  notable 
discoveries,  which  are  useful  to  the  world ;  but  never  can 
lead  the  heart  to  Jesus  Christ,  nor  breed  a  single  grain  of 
faith  in  him.  They  who  know  most  of  human  science, 
and  have  waded  deepest  in  it,  know  the  most  of  its  vani 
ties,  and  find  it  but  vexation  of  spirit. 

The  heavenly  oracles  declare  the  wisdom  of  the  world 
is  foolishness  with  God ;  and  tell  us,  not  many  wise  are 
called  to  possess  the  gospel  kingdom.  And  surely  God 
would  never  brand  the  wisdom  of  the  world  as  folly,  if  it 
had  the  least  tendency  to  make  men  wise  unto  salvation. 

It  will,  I  think,  be  found  a  certain  truth,  that  when 
human  science  is  cultivated  eagerly  in  a  Christian  country, 
the  study  of  the  Bible  always  grows  neglected ;  and  that 
immorality  and  infidelity  spread  their  branches  equally  with 
human  science  ;  and  that  a  learned  nation,  when  arrived 
to  its  highest  pitch  of  human  science,  is  just  become  ripe 
for  slavery,  and  doomed  to  perpetual  bondage.  Witness 
Egypt,  Greece,  and  Rome. 

Bible  knowledge,  fetched  in  by  prayer,  and  watered 
well  with  meditation,  makes  the  mind  humble  and  serious ; 
but  human  science  lifts  men  up,  makes  them  vain  in  their 
imagination,  darkens  the  foolish  heart  still  more,  and 
thereby  drives  them  farther  off  from  God.  The  present 
age  is  no  bad  comment  on  the  following  Scripture  :  The 
world  by  wisdom  knew  not  God. 

Solomon  gave  his  heart  to  seek  wisdom,  and  knew  more 
of  the  secrets  of  nature  than  any  man  ;  yet  he  found  no 
real  profit  from  his  study,  but  calls  it  vanity,  and  a  sore 
travail  which  the  sons  of  men  are  exercised  with.  This 


58  THE   SCHOLAR 

is  left  on  holy  record,  to  direct  us  what  to  think  of  human 
science ;  and  they  who  laugh  at  the  direction  may  chance 
to  weep  at  last,  as  Grotius  did,  and  repeat  his  dying 
lamentation. 

Pray,  doctor,  what  was  it? 

Why,  sir,  as  he  lay  lamenting  on  his  death-lied,  calling 
himself  the  poor  publican,  mentioned  in  the  parable,  and 
wishing  he  might  change  conditions  with  John  Urick.  a 
poor  but  devout  man,  some  that  were  present  spake  to 
Grotius  of  his  great  industry  and  learned  performances, 
and  spake  of  them  with  admiration  ;  to  which  he  replied, 
with  a  sigh,  "  Heu  !  vitam  perdidi  opcrose  nihil  agendo  ;" 
Alas !  I  have  squandered  my  life  away  laboriously  in 
doing  nothing. 

The  learned  Selden  also,  his  antagonist,  was  very  much 
of  his  mind,  when  he  came  to  die. 

Sir,  if  you  would  learn  wisdom  in  the  school  of  Christ, 
Paul  affirms,  You  must  become  a  fool,  in  order  to  be 
wise.  A  crabbed  lesson  truly,  to  be  learned  by  a  scholar  ! 
and  a  mighty  strange  expression,  yet  exceeding  proper  for 
a  scribe,  to  wake  him  from  his  fond  delirium,  and  fetch 
him  to  his  senses.  Ho  needs  such  amazing  language  to 
make  him  pause,  and  gaze  about  for  a  meaning.  It  is  a 
block  thrown  in  his  way,  to  stop  his  vain  pursuit.  It  tells 
a  scholar  he  must  go  empty  unto  Jesus,  and  see  himself  a 
fool  in  heavenly  science  ;  as  much  in  daily  want  of  a 
teacher  here,  as  an  idiot  is  of  some  director  in  his  worldly 
business. 

The  master  of  the  school  speaks  the  same  kind  of  lan 
guage  to  his  scholars,  Except  ye  become  as  little  children, 
ye  shall  not  enter  into  the  kingdom  of  heaven.  The  Sa- 


MUST   GO   EMPTY  TO   CHRIST.  59 

viours  little  child,  and  the  apostle's  fool,  instruct  us  how 
to  seek  heavenly  wisdom ;  not  by  drawing  it  from  human 
brains  or  heathen  folios,  but  by  meokly  going  unto  Jesus 
as  a  little  child  to  be  taught,  or  as  a  fool  to  be  made 
wise. 

What  then,  you  ask,  must  we  cast  away  the  languages, 
and  throw  aside  the  Bible  ?  By  no  means.  Read  the 
word  of  Grod  with  care,  and  in  its  native  language,  if  you 
can ;  but  read  it  too  with  prayer ;  and  not  with  prayer 
only,  but  with  heart-dependence  upon  Jesus,  while  you 
read.  Put  your  eyes  into  the  Saviour's  head,  while  you 
look  upon  his  book  ;  and  when  his  head  directs  your  eyes, 
you  will  have  light  enough. 

Scribes  in  every  age  have  been  much  akin  to  the  Jew 
ish  scribes,  cavillers  at  Jesus,  and  rejecters  of  his  doctrine. 
They  are  too  wise  to  be  taught,  and  too  lofty  to  sit  down 
at  the  feet  of  Jesus.  God  will  teach  the  meek  his  way. 
And  the  wayfaring  men,  though  fools,  shall  not  err. 
But  the  Lord  turneth  ivise  men  backward,  and  maketh. 
their  knowledge  foolish  ;  yea,  taketh  the  wise  in  their  own 
craftiness. 

Sir,  this  subject  has  been  often  on  my  thoughts,  and 
much  might  be  said  upon  it ;  but  this  little  shall  suffice, 
which  perhaps  may  set  all  Ephesus  in  an  uproar  about 
their  goddess  ;  and  make  them  cry  out  vehemently,  as 
before,  Great  is  Diana  of  the  Ephesians. 

Indeed,  doctor,  I  am  willing  to  become  a  convert  here  ; 
for  the  grazier  is  no  scholar,  yet  endued  with  common 
sense.  And  if  scholarship  is  needful  for  a  Christian,  it 
seemeth  hard  that  the  poor,  who  are  much  the  largest 
part,  should  be  barred  from  it  unavoidably.  And  it  seem- 


60  JACOB'S  LADDEE. 

eth  also  strange,  that  the  poor  should  be  found  and  de 
clared  the  chief  subjects  of  the  gospel-kingdom.  But, 
doctor,  if  Jesus  Christ  has  all  the  stores  I  need,  and  is  in 
heaven  ;  how  must  I  get  at  him  ?  Astronomers,  they  say, 
by  a  wooden-pipe  will  spring  up  to  the  skies  in  a  twirik  ; 
and  tell  as  many  pretty  stories  of  the  stars,  as  if  they  had 
them  all  in  their  pocket.  I  am  a  gross,  unwieldy  man, 
you  see  ;  and  being  bora  without  wings,  dare  not  venture 
on  a  flight  towards  the  skies.  Can  you  help  me  to  a  lad 
der,  which  may  conduct  me  thither  ? 

Yes,  sir,  you  may  meet  with  such  a  one  in  Genesis 
xxviii.  12,  whose  foot  was  resting  on  the  earth,  while  its 
top  was  in  the  skies. 

Jacob  saw  the  ladder  in  a  dream,  but  Jesus  gave  the 
vision,  to  represent  himself.  The  ladder  foot,  resting  on 
the  earth,  bespeaks  his  human  nature,  as  the  ladder  top, 
fairly  fixed  in  the  skies,  denotes  his  divine  nature ;  and 
he  stood  upon  the  ladder,  to  point  out  the  emblem.  At 
the  incarnation  of  Jesus,  this  ladder  was  truly  set  up ; 
and  much  intercourse  was  then  carried  on  between  the 
family  above  and  the  family  below :  therefore  angels  are 
described  as  descending  and  ascending  on  the  ladder. 
And,  sir,  if  Jesus  Christ  may  represent  himself  by  a  door, 
why  not  also  by  a  ladder  ? 

Jesus  explains  the  riddle,  when  he  tells  Nicodemus, 
No  man  hath  ascended  up  to  heaven,  but  he  that  came 
down  from  heaven,  even  the  Son  of  man,  who  is  in 
heaven,  is  now  in  heaven  by  his  divine  nature,  while  his 
human  nature,  like  the  ladder's  foot,  rests  on  earth. 
Again,  he  tells  his  disciples,  where  I  am,  there  shall  ye 
le  also.  He  does  not  say,  where  I  shall  be,  there  shall 


A   VISION   OF   CHRIST.  61 

ye  be  also ;  but  where  I  now  am,  even  in  heaven  by  my 
divine  nature,  there  also  shall  my  servant  be. 

Doctor,  this  vision  of  Jacob  may  be  a  very  suitable 
emblem  ;  but  I  fear  it  will  not  help  me  to  the  skies.  A 
visionary  ladder  may  suit  a  light-heeled  angel,  but  will 
not  suit  my  heavy  body.  I  shall  certainly  either  miss  the 
rounds,  or  they  will  break  and  let  me  drop  ;  and  a  fall, 
only  from  the  moon,  would  make  lamentable  work  with 
my  carcass.  Therefore,  unless  you  can  provide  me  with 
another  ladder,  I  must  grovel  still  on  earth.  But  does 
it  not  seem  strange  that  angels  should  wait  on  men? 
I  do  not  wait  upon  my  servant  Tom,  though  he  is  my  fel 
low  creature.  Indeed  this  service  of  the  angels  oft 
amazeth  me. 

Sir,  God's  two  families  of  angels  and  men,  seem  by  the 
covenant  of  grace  to  be  brought  into  one,  and  to  bear  a 
joint  relation  to  a  common  head,  Christ  Jesus.  Man,  one 
branch,  was  cast  out  of  order  by  the  fall  of  Adam ;  and 
angels,  the  other  branch,  were  in  danger  of  falling,  as  ap 
pears  by  the  ruin  of  their  fellows.  Both  the  families  are 
now  brought  under  one  head,  and  the  two  branches  grafted 
into  a  common  stock,  Christ  Jesus.  Henceforth  they 
receive  all  supplies  immediately  from  this  new  head.  In 
him  they  all  unite,  on  him  they  all  depend  for  peace  and 
safety.  By  him  angels  are  preserved  from  committing 
sin,  and  men  redeemed  from  sin  committed.  Through 
him  angels  receive  a  confirmation  in  glory,  and  men  obtain 
admission  into  glory. 

This  seems  to  be  St.  Paul's  meaning  when  he  says, 

That  in  the  dispensation  (of  grace  manifested)  at  the 

full  (or  proper)    time^  God    (uraxeqraPvutdWafru)  hath 


62  TRUE    CHRISTIAN   FAITH. 

gathered  up  again,  into  one  head,  even  Christ,  all 
things  ivhich  are  in  heaven,  and  which  are  on  earth, 
Hence,  the  whole  family  in  heaven  and  earth,  (being 
thus  united  to  Christ)  are  named  from  him.  And  as 
angels  are  the  chief  or  higher  branch  of  the  family,  they 
become  waiting  servants  on  the  lower  branch,  according  to 
Christ's  command,  Whoever  will  be  chief  among  you, 
let  him  become  your  servant. 

It  is  not  wonderful  that  angels  wait  on  men,  when  the 
Lord  of  angels  came  from  heaven  to  wait  himself  upon 
them,  and  to  die  for  them.  And  this  should  teach  supe 
riors  to  pay  the  utmost  condescension  and  the  kindest  offi 
ces  to  all  beneath  them.  Angels  perform  this  waiting  ser 
vice  with  cheerfulness,  because  there  is  no  pride  in  heaven 
— that  foul  weed  only  groweth  upon  rotten  dunghills. 

But,  sir,  if  Jacob's  ladder  does  not  suit  your  purpose, 
another  may  be  had.  My  master  was  a  carpenter ;  he 
built  the  skies,  and  coming  down  to  earth,  he  took  a  trade 
adapted  to  his  work  above.  He  can  provide  you  with 
another  ladder,  decked  with  golden  rounds  of  faith,  by 
which  you  may  ascend  up  to  his  seat,  and  fetch  down 
needful  stores. 

That  is  good  news,  doctor,  for  I  am  growing  weary  of 
my  own  ladder.  It  has  been  fifty  years  in  rny  possession, 
and  never  raised  my  heart  a  single  step  above  the  earth. 
I  am  just  as  anxious  now  about  the  world  as  I  was,  and 
find  no  more  desire  to  pray  than  I  used  to  do ;  and  as  for 
peace  passing  all  understanding,  I  know  no  more  how  it 
tastes,  than  of  old  hock  or  French  burgundy.  Pray,  in 
form  me  of  what  materials  your  ladder  is  composed,  and 
how  it  differs  from  the  common  human  one,  which  every 
country  carpenter  can  make. 


ONE    OF   DIVINE    ORIGIN.  03 

True  Christian  faith,  sir,  is  of  divine  origin.  It  does 
not  grow  upon  the  fallows  of  nature,  nor  in  the  garden  of 
science  ;  neither  spraceness  of  wit,  nor  solidity  of  judg 
ment  can  produce  it.  An  astronomic  eye,  though  vault 
ing  to  the  stars,  cannot  reach  it ;  and  a  metaphysic  head, 
though  wrapped  deep  in  clouds,  cannot  understand  it.  It 
is  no  endowment  or  acquirement  of  nature,  but  the  gift 
of  God  and  wrought  by  the  operation  of  his  Spirit. 

Human  faith  is  only  human  assent  to  the  word  of  God, 
which  may  be  quickly  given  ;  so  the  shield  is  forged  at  a 
single  welding,  and  believers  sprout  up  hastily,  like  mush 
rooms.  Thus  a  proselyte  who  takes  a  new  creed  becomes 
a  convert  instantly  ;  he  needs  but  turn  about,  just  as  the 
wind  of  fancy  blows,  and  this  is  called  conversion.  But 
he  may  turn  a  protestant,  a  churchman,  a  methodist,  a 
baptist,  a  deist,  and  be  zealous  too  at  every  turn,  while 
the  wind  blows,  yet  never  turn  to  God. 

This  human  faith,  sprouting  from  an  helpless  mind,  can 
produce  no  heavenly  fruit ;  but  leaves  a  man  just  as  it 
found  him.  Hence  it  is  vilified,  as  well  it  may ;  and  none 
but  madmen  ever  could  dream  of  being  saved  by  this  hu 
man  faith.  It  takes  a  quiet  lodging  in  the  understanding, 
and  sleepeth  there  ;  and  being  only  lodged  there,  a  devil 
may  and  does  possess  it. 

Doctor,  you  deal  mainly  with  the  devil,  but  I  cannot 
blame  you.  Pulpit-lips,  like  pulpit-cushions,  are  chiefly 
lined  with  velvet.  Amazing  reverence  is  shown  to  Satan 
in  a  pulpit ;  it  seems  the  privy  closet  of  his  highness.  We 
never  hear  his  name  or  habitation  mentioned  in  a  modern 
sermon ;  which  make  some  people  fancy  that  the  devil 
sure  is  dead,  and  that  hell-fire  is  quite  burnt  out.  Nay, 


64  HUMAN   FAITH   FRUITLESS. 

I  am  told  that  Jesus  Christ  did  put  the  devil's  name  into 
his  short  prayer,  and  called  him  the  evil  one,  but  some 
roguish  body  wiped  his  name  out  from  our  English  trans 
lation.  However,  let  that  matter  pass,  and  tell  me  some 
thing  more  about  believing.  If  faith  is  not  a  mere  human 
assent  to  the  word  of  God,  what  is  it,  doctor  'I 

Divine  faith,  sir,  takes  in  this  assent  to  the  word  of 
God,  but  takes  in  more  abundantly.  It  is  described  in 
Scripture  by  coming  to  Jesus  for  help,  looking  to  him  for 
relief,  flying  to  him  for  refuge,  resting  on  him  for  sup 
port,  &ndi  feeding  on  him,  as  our  heavenly  bread.  Which 
expressions  not  only  suppose  a  credit  given  to  his  word 
by  the  understanding,  but  a  full  reliance  of  the  heart  upon 
him  to  fulfil  his  word.  The  exercise  of  faith  lieth  chiefly 
in  the  heart,  as  Paul  testifies,  With  the  heart  man  beh'eu- 
eth  unto  righteousness.  Thus  faith  is  not  a  mere  credit 
given  to  the  word  of  Jesus,  but  a  heart  trust  reposed  in 
him ;  and  therefore  called  believing  on  him. 

The  miracles  recorded  in  the  Gospel  shew  the  nature 
and  the  use  of  faith  ;  they  tell  a  sinner  what  his  business 
is  with  the  Saviour,  and  how  he  must  go  to  him. 

Some  came  to  Jesus  for  the  pardon  of  sin,  and  received 
a  pardon ;  others  brought  diseases,  and  were  healed. 
Each  bodily  complaint,  brought  to  Christ,  was  an  emblem 
of  some  spiritual  disease  in  our  nature,  which  needs  a 
healing,  and  can  be  healed  only  by  the  spiritual  phy 
sician. 

The  manner  also  of  applying  for  a  cure  is  not  recorded 
as  a  matter  of  mere  history,  but  an  example  for  imitation. 
Every  one  who  went  and  got  a  cure  calls  on  you,  sir,  to 
go  and  do  likewise.  This  matter  is  important  •  all  are 


CHRIST'S  PATIENTS.  65 

much  concerned  in  it,  and  a  few  remarks  upon  it  may  be 
needful. 

When  the  patients  went  to  Christ,  they  plead  no 
worthiness  to  recommend  them.  They  do  not  come  to 
buy  but  leg  a  cure.  They  carry  no  money  in  their  caps, 
and  bring  no  merit  in  their  mouths,  to  purchase  blessings, 
but  come  as  miserable  creatures,  and  in  a  worshipping 
posture,  to  obtain  an  act  of  mercy. 

So  must  you  go  unto  Jesus,  if  you  hope  to  speed  ;  feel 
ing  yourself  a  miserable  sinner,  worshipping  the  Saviour, 
and  seeking  mercy  to  relieve  your  misery.  Though  in 
heaven,  Jesus  Christ  is  near  you,  round  about  you,  always 
within  call ;  and  when  your  wants  are  felt,  you  may  go 
and  be  healed.  Heal  beggars  are  relieved  now,  as  afore 
time  ;  for  Jesus  is  me  same  yesterday,  to-day,  and  for 
ever  ;  but  he  turns  sham-beggars  from  his  door  with  in 
dignation,  just  as  we  do — beggars  who  can  make  a  bawl 
ing  of  their  misery  and  feel  none. 

Again,  the  patients  come  to  Jesus,  not  as  miserable 
creatures  only,  but  as  helpless  ones,  quite  unable  to  re 
lieve  themselves.  Some  had  tried  human  means ;  and 
some  had  wasted  all  their  substance  on  those  means  ;  but 
finding  no  relief,  they  come  at  last  to  Jesus,  and  seek  a 
cure  from  his  hand  alone.  Blind  Bartimeus  does  not 
dream  of  putting  one  eye  in,  while  Jesus  puts  the  other ; 
nor  does  the  lepar  hope  to  help  ths  Lord  to  scour  away 
his  leprosy.  The  patients  who  applied  to  Jesus  expected 
all  their  help  from  him. 

So  must  you  apply,  if  you  expect  relief;  not  vainly 
dreaming  of  a  power  to  help  yourself,  and  idly  compli 
menting  Jesus  with  a  prayer  for  help ;  not  hoping  you 

E 


66  THEY    CANNOT   HELP   THEMSELVES. 

may  couch  one  eye  by  human  wisdom,  while  Jesus  tries 
to  couch  the  other ;  not  boasting  you  can  heal  some  lep 
rous  spots  yourself,  while  Jesus  scours  away  the  rest. 
Such  haughty  beggars  meet  no  relief  from  Christ :  he 
will  be  all  or  nothing. 

Again,  the  patients  came  to  Jesus,  not  only  as  misera 
ble  creatures,  and  helpless,  but  as  believers,  who  thought 
him  able  to  help,  and  expected  help  from  his  mercy. 
This  matter  of  believing  was  of  the  utmost  consequence, 
and  therefore  Jesus  usually  either  asks  a  patient,  before  a 
cure,  belicvcst  tliou  that  1  am  about  to  do  this  ?  Or  tells 
him  after  a  cure,  tlty  faith  hath  saved  thee.  And  this 
was  said  to  inform  the  attending  crowd,  that  faith  procured 
the  blessing.  Tor,  though  a  patient's  misery  and  help 
lessness  brought  him  unto  Christ,  it  was  faith  alone  that 
obtained  the  blessing.  The  patient  got  what  he  wanted, 
by  a  firm  reliance  on  the  power  and  mercy  of  this  divine 
physician  :  Thy  faith  hath  saved  thee. 

Even  so  it  is  now,  sir.  If  you  desire  help  from  Jesus, 
you  must  not  seek  to  him  with  a  vain  opinion  of  your 
own  worth  to  recommend  yourself,  nor  of  your  own  power 
to  help  yourself,  but  must  place  your  whole  dependence 
on  his  mercy  and  his  power  to  save  you.  Your  whole 
expectation  of  pardon  must  be  from  his  blood,  and  your 
whole  expectation  of  holiness  from  his  Spwit.  lie  alone 
must  wash  you,  and  he  alone  must  work  in  you  to  will 
and  do.  And  if  your  eye  is  single,  singly  fixed  upon 
Jesus,  he  will  shew  himself  a  Saviour,  and  fill  you  nota 
bly  with  heavenly  light  and  peace. 

When  you  pray  to  Jesus  Christ  to  save  you  from  the 
guilt  and  power  of  sin,  remember,  sir,  he  asks  you,  by 


HEATHEN   PRAYERS.  67 

his  word,  the  same  question  now  which  he  asked  afore 
time,  Believest  thou  that  I  am  able  to  do  this  ?  Not 
you  and  I  together.  No ;  but  believest  thou  that  I  —  I 
without  you  —  I  alone,  am  able  to  do  this?  And  till 
you  can  answer  this  question  truly,  and  say,  "  Lord,  I  do 
believe  it,"  your  petitions  will  draw  down  no  blessing. 

Many  prayers  are  made,  and  meet  with  no  success. 
The  petitioners  continue  slaves  to  evil  tempers  and  affec 
tions,  because  their  petitions  are  not  offered  up  in  faith. 
Such  heathen  prayers  never  reach  the  skies,  but  are  drop 
ped  in  a  church  on  a  Sunday,  swept  out  on  Monday  by 
the  sexton,  and  applied  with  other  rubbish,  to  cherish 
some  bald  grave. 

Lastly,  when  patients  came  to  Jesus,  miserable,  help 
less,  and  believing,  they  never  would,  and  never  did 
depart  without  a  cure.  Sometimes  they  were  neglected 
at  the  first  application,  and  sometimes  much  discouraged 
by  a  seemingly  rough  answer,  but  at  length  their  request 
was  granted.  And  when  any  met  with  much  discourage 
ment  before  they  gained  a  blessing,  they  were  dismissed, 
not  with  huge  encomiums  on  their  honesty,  sobriety,  and 
charity  (very  needful  things  in  their  proper  place,  and 
might  belong  to  the  patients,)  but  they  were  sent  away 
with  rare  commendations  of  their  faith  :  0  woman,  great 
is  thy  faith,  be  it  unto  thee  even  as  thou  wilt. 

And  so  it  is  now,  sir.  All  that  seek  to  Jesus  Christ, 
with  a  due  sense  of  their  misery  and  helplessness,  and 
with  a  single  trust  on  his  power  and  mercy,  will  obtain 
what  they  seek.  They  may  wait  a  while  at  mercy's  gate, 
and  meet  with  some  discouragement ;  but  at  length  it  will 
be  opened.  The  mourners  will  be  comforted  with  par- 


68  THE  PARISH   WAY 

dons,  and  weary  sinners  will  find  rest  unto  their  souls. 
Thus  the  promises,  which  are  only  gazed  on  by  others  an 
a  fine  picture,  prove  a  heavenly  feast  to  them.  By  faith 
they  are  possessed  and  enjoyed,  as  they  were  intended, 
which  brings  abundant  praise  to  God. 

Once,  sir,  I  went  to  Jesus,  like  a  coxcomb,  and  gave 
myself  fine  airs,  fancying  if  he  was  something,  so  was  I ; 
if  he  had  merit,  so  had  I.  And,  sir,  I  used  him  as  a 
healthy  man  will  use  a  walking  staff,  lean  an  ounce  upon 
it,  or  vapour  with  it  in  the  air.  But  now  he  is  my  whole 
crutch,  no  foot  can  stir  a  step  without  him.  He  is  my 
all,  as  he  ought  to  be,  if  he  will  become  my  Saviour  ; 
and  he  bids  me  cast,  not  some,  but  all  my  care  upon 
Mm. 

My  heart  can  have  no  rest  unless  it  leans  upon  him 
wholly,  and  then  it  feels  his  peace.  But  I  am  apt  to 
leave  my  resting-place,  and  when  I  ramble  from  it  my 
heart  will  quickly  brew  up  mischief.  Some  evil  temper 
now  begins  to  boil,  or  some  care  would  fain  perplex  me, 
or  some  idol  wants  to  please  me,  or  some  deadness  or 
gome  lightness  creeps  upon  my  spirit,  and  communion 
with  my  Saviour  is  withdrawn.  When  these  thorns  stick 
in  my  flesh,  I  do  not  try,  as  heretofore,  to  pick  them  out 
with  my  own  needle,  but  carry  all  complaints  to  Jesus, 
casting  every  care  upon  him.  His  office  is  to  save,  and 
mine  to  look  for  help. 

If  evil  tempers  rise,  I  go  to  him  as  some  demoniac  ; 
if  deadness  creeps  upon  me,  I  go  a  paralytic  ;  if  dissipa 
tion  comes,  I  go  a  lunatic  ;  if  darkness  clouds  my  peace, 
I  go  a  Bartimeus ;  and  when  I  pray,  I  always  go  a  leper, 
crying,  as  Isaiah  did,  Unclean  !  uncle  en  I 


OF  GOING  TO   CHRIST.  69 

If  but  a  little  faith  is  mixed  with  my  prayer,  which  is 
too  oft  the  case,  I  get  but  little  help,  and  find  the  Lord's 
word  true,  According  to  your  faith  it  shall  be  done  unto 
you.  And  St.  James  rebukes  me  sternly,  Ask  infaith^ 
nothing  wavering,  else  you  shall  receive  nothing  from 
the  Lord. 

Thus  the  miracles  instruct  me  how  to  go  to  Jesus  ;  and 
every  miracle  explains  the  meaning  of  that  general  invi 
tation  which  Jesus  gives  to  sinners — Come  unto  me,  all 
ye  that  labor  and  are  heavy  laden,  and  I  will  give  you 
rest.  And,  sir,  unless  you  come  in  this  appointed  way, 
you  will  find  no  more  relief  from  the  king  of  Israel  than 
from  the  king  of  Poland. 

Indeed,  doctor,  we  have  nothing  to  trouble  us  in  our 
parish,  besides  family  cares  and  bodily  infirmities.  The 
vicar's  chief  complaint  is  about  his  large  family  and 
scanty  income ;  and  the  old  clerk's  weekly  moan  is  about 
his  rusty  voice,  which  cannot  rear  a  psalm  without  a  woful 
outcry.  On  Sundays  we  march  to  church  in  our  best 
clothes,  and  are  decently  seated  in  pews,  which  are  swept 
every  Christmas.  Aged  people  look  grave  enough,  but 
the  young  ones  stare  about  them,  and  are  peeping  at 
every  one  who  steps  into  the  church  ;  for  we  keep  drop 
ping  in  all  prayer- time.  And  during  the  sermon,  which 
is  soon  dispatched,  some  listen,  others  giggle  ;  and  when 
the  weather  waxes  warm,  a  few  are  half  awake,  and  the 
rest  are  dropped  asleep  ;  which  proves  they  have  no  bur 
den.  This  is  our  parish  way  of  going  unto  Jesus  Christ ; 
and  as  for  yours,  doctor,  it  seems  more  suitable  for  thieves 
and  harlots  than  for  honest  folks. 

Sir,  if  it  suits  a  thief  and  harlot,  it  will  suit  you  all 


70  GENTEEL   PUOFESSOKS 

exactly.  You  are  robbing  God  of  his  service  daily,  which 
is  the  worst  of  robbery,  and  yet  but  little  heeded.  You 
defraud  your  Maker  and  your  hourly  benefactor  of  his 
worship  and  obedience,  and  cannot  feel  your  infamous 
ingratitude.  If  a  villain  takes  away  your  property  or 
good  name,  you  raise  an  outcry  presently ;  but  though  you 
daily  rob  God  of  his  service  and  his  honor,  you  can  wipe 
your  mouth,  and  think  no  harm  is  done.  Your  heart  too  is 
full  of  uncleanness ;  no  harlot's  heart  need  be  more 
unclean ;  and  your  eye  is  full  as  wanton  as  your  heart. 
Oh,  sir,  you  feel  no  pain  from  sin,  because  your  eye  is  not 
couched  to  see  your  malady,  nor  your  conscience  yet 
alive  to  feel  your  danger. 

In  a  Christian  land,  men  become  Christians  by  pro 
fession.  And  while  the  life  is  decent,  and  the  church 
attended,  all  things  pass  off  mighty  well.  But  it  hap 
pens,  these  genteel  professors  are  the  very  troops  of  Eze- 
kiel's  army,  before  it  was  quickened  ;  covered  well  with 
plump  flesh  and  tair  skin,  yet  no  breath  was  in  them  : 
ranged  well  in  rank  and  file,  bone  comes  to  his  bone,  and 
at  a  distance  seem  a  famous  army  ;  but  on  a  near  approach 
are  all  dead  men.  No  life  is  found  among  them,  because 
the  Holy  Spirit  has  not  breathed  upon  them. 

So  it  fared  in  the  prophet's  day,  and  so  it  fareth  now. 
A  Christian  army  still  appears,  with  many  decent  soldiers 
of  kindly  flesh  and  skin,  and,  when  exercised  at  church, 
are  ranked  well  in  order ;  bone  comes  to  his  bone,  and 
a  noise  of  prayer  is  heard,  but  no  breath  of  lifo  is  found, 
no  presence  of  the  Lord  bestowed,  no  quickening  aids 
imparted,  no  cheering  consolations  granted.  It  is  a 
dead  scene  of  worship,  conducted  like  an  undertaker's 


TROOPS  OF  EZEKIEL'S  ARMY.  71 

funeral  with  very  cloudy  face,  and  yawning  entertain 
ment. 

It  is  not  strange  that  men  reject  the  Gospel,  when  they 
find  no  heavenly  comfort  from  it,  and  are  told  they  must 
expect  none  here.  Who  will  labor  in  a  service  where 
he  meets  with  constant  drudgery,  and  no  refreshment  ? 
Who  can  bear  to  be  much  in  prayer,  unless  he  finds 
divine  communion  in  it.  which  is  divine  refreshment '.' 
And  who  will  daily  read  the  word  of  God,  unless  he  finds 
it  daily  food  ?  Take  the  food  away,  the  Spirit's  applica 
tion,  and  we  soon  grow  weary  of  the  Bible,  and  the  spi 
der  weaves  his  web  upon  it.  Nor  is  this  the  worst  of 
all;  for  some,  who  live  upon  the  altar,  now  begin,  like 
Eli's  sons,  to  kick  at  the  sacrifice,  and,  in  a  mighty  rage 
of  zeal  for  the  Father,  would  strip  his  dear  Son  of  divin 
ity,  and  trample  on  his  blood.  When  this  becomes  gen 
eral,  we  may  expect  that  Jesus  Christ  will  sweep  the 
church-lands,  as  he  swept  the  abbey-lands,  out  of  his  vine 
yard  ;  and  make  our  Sio;i,  once  a  praise  in  the  earth,  to 
become  a  hissing  and  an  execration. 

Well,  but  doctor,  I  am  not  yet  satisfied  that  Jesus 
Christ  must  work  all  our  works  in  us,  and  be  both  author 
and  finisJtcr  of  salvation.  What,  cannot  I  help  to 
make  myself  a  Christian  ?  -  Is  the  government  so  wholly 
laid  upon  his  shoulders,  that  he  rnu^t  do  all  ?  You  know 
the  old  proverb,  and  proverbs  are  next  to  gospel  — 
"  Every  tub  must  stand  on  its  own  bottom."  I  would 
not  undervalue  Jesus  Christ,  nor  yet  disparage  myself. 
At  a  dead  lift  I  would  ask  his  help  ;  but  his  arm  and  my 
shoulder  should  act  together,  and  thus  raise  the  sack  upon 
inv  back. 


72  CHRIST   THE    ROOT 

i 

Sir,  your  whole  help  is  hdd  on  him,  uJio  is  mighty  to 
save,  and  saves  to  the  uttermost.  lie  instructs  you,  by 
the  similitude  of  a  vine  arid  its  branches,  that  all  the 
spiritual  life  and  fruit  of  a  believer  is  derived  from  him. 
Jesus  Christ  is  both  the  root  and  stem  of  this  vine.  The 
visible  stem  may  denote  his  human  nature ;  and  the 
invisible  root,  producing  that  stem,  his  divine  nature  ;  and 
believers  are  branches  of  this  vine.  Now,  sir.  as  all  the 
branches  of  a  vine  receive  their  birth,  growth,  and  nour 
ishment,  their  wood,  leaf,  and  fruit  altogether  from  the 
vine  ;  so  all  believers  receive  their  lirth,  growth,  and 
nourishment,  their  life,  faith,  and  fruit  from  Jesus 
altogether.  And,  sir,  if  this  similitude  be  good  for 
anything,  it  proves  your  will  and  power  arc  good 
lor  nothing — good  for  nothing  but  to  make  a  Christian 
monkey,  who  will  ape  a  true  believer  by  his  chattering. 

A  branch  is  nothing,  and  can  do  nothing  without  the 
vine.  If  separated  from  the  vine,  it  dies  immediately. 
Believers  too  are  nothing,  and  can  do  nothing  without 
Christ ;  he  is  their  all  in  everything  ;  and  if  they  could 
be  separated  from  him,  they  would  die  a  spiritual  death 
directly. 

Formerly,  when  I  had  asked  help  in  prayer,  instead  of 
looking  for  that  help,  and  relying  on  it,  I  strove  to 
help  myself,  and  stripped  to  fight  my  adversary.  Many 
of  these  battles  I  have  fought,  but  never  gained  any  credit 
by  them.  My  foe  would  drop  his  head  sometimes  by  a 
blow  I  gave  him,  and  seemed  to  be  expiring,  but  revived 
presently,  and  grew  as  pert  as  ever.  I  found  he  valued 
not  an  arm  of  flesh,  but  made  a  very  scornful  puff  at  hu 
man  will  and  might.  Often  when  a  fire  broke  out  in  my 


A?s7D   STEM    OP   THE   VINE.  73 

bosom,  the  water  I  threw  on  to  quench  it  only  proved 
oil,  and  made  it  burn  the  faster.  The  flame  of  anger 
would  continue  in  my  breast  till  its  materials  were  con 
sumed,  or  till  another  fire  broke  out.  One  wave  of 
trouble  c'erwhile  passed  over,  because  another  rolled  on, 
and  took  its  place.  One  evil  often  drove  another  out,  as 
lions  drive  out  wolves ;  but  in  their  turns,  my  bosom  was 
a  prey  to  every  wild  beast  in  the  forest.  Or  if  a  quiet 
hour  passed,  it  .proved  but  a  dead  calm.  My  heart  had 
no  delight  in  God,  a  stranger  yet  to  heavenly  peace  and 

j°y- 

At  length,  after  years  of  fruitless  struggling,  I  was 
shewn  the  gospel-method  of  obtaining  rest,  not  by  work 
ing,  but  believing.  A  strange  and  foolish  way  it  seems 
to  nature,  and  so  it  seemed  to  me  ;  but  is  a  most  effectual 
way,  because  it  is  the  Lord's  appointed  way. 

Jesus  says,  He  that  believeth  shall  be  saved.  Paul  de 
clares,  We  who  have  believed  do  enter  into  rest.  John 
affirms,  This  is  the  victory  that  overcomes  the  ivorld,  even 
our  faith.  And  Isaiah  bore  his  testimony  long  before, 
that  God  would  keep  the  man  in  perfect  peace,  whose 
mind  ivas  stayed  on  him. 

I  find  my  bosom  is  a  troubled  sea,  and  none  can  give 
it  rest  but  that  God-man,  who  said  to  winds  and  waves, 
"  Be  still,"  and  they  obeyed  his  voice.  And  when  I 
stand  before  him,  as  his  patients  did  of  old,  imploring  and 
expecting  help,  his  help  is  freely  given.  None  ever 
trusted  in  him  and  iuas  confounded. 

Fain  we  would  grow  notable  by  doing  ;  it  suits  our 
legal  spirit ;  but  we  can  grow  valiant  and  successful  only 
by  believing.  When  salvation-work  is  taken  on  ourselves, 


74  six  OF  UZZA  OURS. 

it  rcstcth  on  an  arm  of  flesli,  and  a  withered  arm,  which 
must,  fail ;  but  when  we  wrestle  by  believing,  the  arm  of 
Jesus  is  engaged  to  fight  the  battle  ;  and  he  will  and  must 
bring  victory,  else  his  word  and  faithfulness  would  fail. 

Means  of  grace  are  put  into  my  hand,  but  the  work  is 
in  the  Lord's.  Watching,  praying,  and  believing  do  be 
long  to  me,  and  these  I  must  be  taught  of  God,  or  I  shall 
never  do  them  right ;  but  all  deliverance  comes  from  Jesus 
Christ.  And  because  he  docs  the  work,  fights  the  battle, 
and  brings  victory,  he  is  rightly  called  the  Saviour.  1 
must  watch  against  the  inroads  of  an  enemy ;  and  when 
he  comes  in  sight,  must  wrestle  well  with  prayer,  an&jight 
the  fight  of  faith  ;  but  if  I  thrust  my  arm  into  the  battle, 
Jesus  will  withdraw  his  own  :  he  will  be  all  cr  nothing. 
Arid  if  I  lay  my  land  upon  the  ark,  to  help  to  hold  it  up, 
as  Uzza  did,  I  shall  be  slain,  as  Uzza  was. 

The  crime  of  Uzza  is  but  little  understood  ;  some  think 
it  a  slight  one,  and  the  punishment  severe.  But  the  same 
sin  destroyed  Uzza,  which  dcstroyeth  every  sinner,  even 
unbelief.  What  slew  his  body,  slayeth  all  the  souls  that 
perish.  He  could  not  trust  the  Lord  W<o%  with  his  ark, 
but  must  have  a  meddling  finger,  called  in  the  Bible- 
margin,  his  rashness.  Rash  worm  indeed  to  help  a  God 
to  do  his  work  !  and  thousands  everywhere  are  guilty  of 
this  rashness,  and  perish  by  this  Uzzais-wg.  Jesus 
Christ  is  jealous  of  his  glory  as  Saviour  :  he  will  not  share 
it  with  an  other ;  and  whoso  takes  it  from  him  shall  take 
it  at  his  peril. 

The  Saviour's  word  to  an  Israelite,  is,  Fear  not,  stand 
still,  and  see  the  salvation  of  God.  In  quietness  and 
confidence  shall  be  your  strength.  Cast  thy  'burden  on 


THE   GOSPEL   LAW.  75 

the  Lord,  and  he  shall  support  thee.  Look  to  me  for 
salvation,  all  the  ends  of  the  earth.  Call  on  me  in  time 
of  trouble,  I  will  deliver  thee,  and  thou  shalt  glorify  me. 

A  stranger  to  the  life  of  faith  makes  a  sport  about  be 
lieving,  and  thinks  no  work  so  easy  or  so  trifling.  He 
wonders  why  such  gentle  business  should  be  called  the 
fight  of  faith  ;  and  why  the  chosen  twelve  should  pray  for 
faith,  when  every  human  brain  might  quickly  furnish  out 
a  handsome  dose. 

For  my  own  part,  since  first  my  unbelief  was  felt,  I 
have  been  praying  fifteen  years  for  faith,  and  praying  with 
some  earnestness,  and  am  not  yet  possessed  of  more  than 
half  a  grain.  You  smile,  sir,  I  perceive,  at  the  smallness 
of  the  quantity ;  but  you  would  not  if  you  knew  its  effi 
cacy.  Jesus,  who  knew  it  well,  assures  you  that  a  single 
grain,  and  a  grain  as  small  as  mustard  seed,  would  remove 
a  mountain  ;  remove  a  mountain-load  of  guilt  from  the 
conscience,  a  mountain-lust  from  the  heart,  and  any 
mountain-lo\\.([  of  trouble  from  the  mind. 

The  Gospel  law  is  called  the  law  of  faith  ;  and  Jesus 
sendeth  help  according  to  our  faith,  and  is  obliged  to  send 
it  —  not  through  any  merit  which  is  found  in  faith,  but  by 
virtue  of  his  promise,  According  to  your  faith  be  it  unto 
you. 

This  law  of  faith,  or  a  whole  reliance  upon  Christ  for 
wisdom,  righteousness,  sanctification,  and  redemption, 
is  become  an  exploded  doctrine ;  and  human  arms  are 
called  in  to  help  the  Saviour  in  his  work.  Salvation  is 
no  longer,  as  St.  Paul  declares,  by  grace  through  faith, 
but  by  grace  and  nature  jointly.  And  see,  sir,  what  has 
followed.  Morality  has  lost  its  right  foundation,  and 


76  THE    LAW    OF    FAITH. 

is  sinking  daily,  because  it  resteth  on  a  human  shoulder, 
which  cannot  bear  the  weight. 

The  Gospel  too  is  not  only  much  neglected,  but  re 
jected  and  despised  also  —  a  certain  consequence  of  the 
present  modish  doctrine.  A  mixed  covenant  of  human 
might  and  heavenly  help,  will  rest  at  last  on  human 
.shoulders. 

For,  observe,  preachers  say  we  must  ourselves  do  some 
thing  in  salvation-work,  but  cannot  say  how  much.  They 
do  not  mark  the  boundary  of  grace  and  nature,  because 
they  cannot  tell  what  human  wit  and  might  may  do.  Of 
course  every  man  must  make  the  boundary  himself. 

One  thinks  he  can  do  much  ;  another  can  do  more  ; 
and  a  deist  will  do  all.  Why  should  he  not  ?  You  have 
put  him  in  the  path,  and  set  his  feet  a  going ;  and  you 
must  not  be  offended  if  he  takes  a  step  beyond  you.  Per 
haps  yourself  can  do  with  only  Christ's  shoe-latchet,  and 
he  will  cast  the  latchet  too  away.  If  your  path  be  right, 
he  may  enlarge  his  step  just  as  he  pleaseth  ;  for  you  can 
not  mark  the  ground  where  he  ought  to  stop. 

Thus,  when  the  doctrines  of  human  merit  or  of  human 
might  are  preached,  they  must  naturally,  and  will  judi 
cially  end  in  deism,  or  a  total  rejection  of  the  grace  of 
Christ ;  because  no  limit  can  be  fixed  where  that  human 
merit,  or  this  human  might  shall  end.  If  Jesus  Christ  is 
riot  all  in  every  thing,  he  will  become  a  cypher. 

Paul  says,  salvation  is  of  faith,  that  it  might  le  by 
grace  —  that  is,  we  must  be  saved  by  faith  alone  in  Christ, 
by  a  whole  dependence  upon  him  for  every  thing,  other 
wise  salvation  cannot  be  by  grace,  cannot  be  a  mere  mat 
ter  of  grace.  If  men  retain  some  native  will  and  power 


CHRIST   MUST   BE    ALL   IN   EVERYTHING.          77 

to  save  themselves,  and  exercise  it  properly,  so  far  they 
are  saved,  not  by  dependence  upon  Jesus,  but  by  a  pro 
per  exercise  of  their  own  abilities.  Adam  was  endowed 
with  native  will  and  power  to  save  himself,  and  had  he 
persevered  in  a  right  use  of  those  powers,  he  would  not 
have  been  saved  by  grace  at  all,  but  by  works  altogether. 
And  if  fallen  man  has  yet  some  power  to  save  himself, 
and  makes  a  proper  use  thereof,  so  far  he  is  saved  by  his 
own  works ;  but  then,  says  Paul,  pray  what  becomes  of 
grace  ?  If  you  are  truly  saved  by  grace,  it  must  be 
through  faith  alone.  Your  whole  dependence  must  be 
fixed  on  Jesus,  and  your  obligations  rise  entirely  from 
him,  else  you  are  not  saved  by  grace.  What  you  can  do 
for  yourself,  you  need  not  be  obliged  to  another  for ;  "no 
grace  is  wanted  here. 

And  as  salvation,  in  a  covenant  of  grace,  must  be 
through  faith  alone,  so  that  covenant  supposes  that  we 
want  such  grace,  for  God  will  offer  nothing  needlessly,  not 
even  grace. 

A  fallen  man  has  no  more  power  than  a  fallen  angel  to 
sanctify  his  nature,  or  to  make  atonement  for  sin.  Man 
fell  through  pride,  as  angels  did ;  and  to  humble  man  in 
his  recovery,  he  must  go  clean  out  of  himself  for  salvation. 
His  whole  dependence  must  be  on  the  Saviour's  blood  for 
pardon,  and  on  the  Saviour's  grace  for  holiness.  There 
fore  Jesus  saith,  Look  to  me,  and  be  saved. 

But,  sir,  a  little  recollection  how  it  fares  with  yourself 
and  neighbors  would  save  a  deal  of  talking  on  this  matter. 
You  are  an  aged  man,  and  seem  an  honest  man,  and  must 
have  tried  what  human  strength  can  do.  Are  your  tongue 
and  temper  better  bridled  than  they  were  some  forty  years 


78  SPIRITUAL    DEATH 

ago  ?  Can  you  love  and  feed  an  enemy  much  better?  Can 
you  deal  your  broad  more  freely  to  the  hungry;  and  more 
cheerfully  submit  to  sickness,  pain,  and  worldly  disap 
pointments  ?  Are  you  growing  more  humble,  and  more 
vile  in  your  own  eyes  ?  Can  you  pray  more  frequently 
and  fervently,  and  walk  with  God  more  closely,  and  find 
the  comfort  of  his  presence  ?  Is  the  word  of  God  more 
read,  and  read  with  sweeter  savor?  Can  you  keep  a 
stricter  watch  upon  your  bosom,  and  find  more  power 
over  bosom-sins  ?  Is  your  cage  more  cleanly,  and  your 
den  well  scoured  ?  Survey  yourself  all  over,  then  call 
upon  your  neighbors,  and  ask  them  all  the  same  questions, 
and  see  what  answers  they  will  make.  I  fear  you  will 
find  no  great  amendment,  and  can  have  no  room  to  vaunt 
of  human  strength,  but  abundant  room  for  self-condemna 
tion. 

As  for  the  tub  you  mentioned,  it  has  lost  its  bottom, 
sir,  above  five  thousand  years  ;  and  it  would  be  strange 
indeed  if  it  stood  upon  a  bottom  when  it  had  none.  Adam 
has  unuottomed  all  our  vessels,  and  left  us  no  foundation 
to  rest  upon  but  Jesus  Christ.  Adam  fell,  and  ruined 
all  his  race. 

Indeed,  doctor,  I  have  the  vanity  to  think  myself  as 
good  a  man  as  Adam  was  before  he  fell.  Why  should 
his  fall  put  my  nose  out  of  joint  V  Could  he  not  stumble 
without  throwing  me  down  V  Perhaps,  he  did  receive  a. 
bruise,  and  his  ankle  might  be  sprained,  but  I  do  not  read 
that  he  broke  his  neck,  or  broke  a  leg,  by  the  fall.  Does 
the  Scripture  intimate  that  his  whole  nature  was  impaired, 
and  that  he  fell  from  \\\$  first  estate  altogether. 

So  I  think,  sir,  but  hear  and  judge.     The   Lord  tellg 


THE   RESULT   OP   MAN*S   TRANSGRESSION.  79 

Adam,  In  the  day  he  eateth  he  shall  surely  die.  Adam 
did  eat  of  the  tree,  and  of  course  he  died  on  the  day  he 
ate,  if  the  word  of  God  is  true  and  faithful.  But  what 
death  did  Adam  die  on  the  day  he  ate  ?  Not  a  natural, 
but  a  spiritual  death.  All  spiritual  life  ceased  on  the  day 
he  sinned,  and  his  soul  was  dead  to  God.  His  animal 
life  became  a  sickly  and  a  mortal  one,  and  the  spiritual 
life  expired  in  him.  as  in  the  sinning  angels. 

To  fancy  that  mere  mortality  was  only  meant  by  the 
threatening,  is  a  strange  perversion  of  God's  awful  sen 
tence,  which  does  not  say,  Thou  shalt  be  liable  to  death, 
but  thou  shalt  surely  die. 

Adam  lived  nine  hundred  years  after  his  transgression, 
and  might  havo  lived  nine  millions,  consistently  enough 
with  mere  mortality,  but  not  with  the  threatening.  And 
if  one  expositor  may  add  the  word  liable  to  the  threaten 
ing,  in  order  to  shove  it  from  the  spirit,  why  may  not 
another  add  the  little  word  not,  to  shove  it  from  the  body 
too  ?  So  the  threatening  runs  thus  —  Li  the  day  thou 
eatest,  thou  shalt  not  be  liable  to  death ;  and  all  is  safe 
and  well.  The  threatening  proveth  only  papal  thunder. 

But  why  must  all  the  threatening  light  upon  the  body, 
and  the  curse  be  spent  upon  it  altogether  ?  The  whole 
nature  sinned,  and  the  whole  should  suffer.  The  body 
lost  its  healthy  state,  and  the  spirit  sure  should  lose  its 
healthy  state  too.  Nay,  the  spirit  was  the  chief  in  trans 
gression,  and  should  bear  the  chief  share  of  punishment. 
If  the  body  grew  sickly  through  sin,  the  soul  should  be 
sick  to  death.  When  a  gang  of  thieves  is  taken,  the  cap 
tain  of  the  gang  is  sure  to  suffur,  whatever  happens  to  the 
rest.  But  here  the  captain  in  rebellion  is  reprieved,  and 


80  THE   CHANGE    IN    ADAM'S   STATE 

the  underling  is  hanged  :  the  spirit  strangely  escapes  with 
out  a  hurt,  and  the  curse  falls  wholly  on  the  poor  body. 

The  change  of  Adam's  state  is  pointed  out  by  the  fol 
lowing  circumstances  :  — 

1.  After  the  fall  he   desired  no  fellowship  with  God, 
but  dreaded  it.    When  the  Lord  calls,  he  flies,  and  would 
avoid  all  converse  with  him.     The  language   of  his  heart 

O         O 

was  this,  "Depart  from  me,  I  desire  no  knowledge   of 
thec,  or  communion  with  thee." 

2.  His  understanding  now  was  clouded,  and  a  spiritual 
darkness  crept  upon  it.     He  has  lost  the  right  knowledge 
of  God,  and  thinks  his  Maker  sees  with  human  eyes,  or 
uscth  spectacles.     For  ho  is  no  sooner  called  but  he  slips 
behind  a  tree,  as  a  mouse   will  slip  behind  a  tile,  to  hide 
himself. 

3.  His  breast  was  now  become  the  scat  of  evil  temper?, 
such  as  devils  feel ;  and  felt  as  Adam  did,  through  dis 
obedience.    Their  besoms  once,  like  his,  were  the  blessed 
seat  of  heavenly  peace,  and  love,  and  joy ;  but  when  sin 
entered,  they  became  a  woful  seat  of  war,  where  wrath 
and  envy,  pride  and  stubbornness,  and  every  evil  temper 
reign.    Adam  shews  this  devilish  bosom,  when  examined  ; 
for  though  examined  with  much  tenderness,  he  makes  no 
meek  confession,  nor  deigns  to  urge  a  single  prayer  for 
mercy.     He  acts  a  stubborn  part,  flies  in  the  face  of  God, 
and  dares  to  lay  the  blame  at  his  Maker's  door,  as  if  the 
woman  had  been  made  on  purpose  to  seduce  him  :      Tho 
woman  whom  thou  gavest  me,  she  gave  me  of  the  tree. 

4.  Adam's  heart,  through  sin,  became  a  cage  of  all  un- 
cleanness.     Before    his   fall   he    felt   no  shame,   though 
naked  ;  but  when  he  fell,  such  filthy  lusts  sprung  up,  as 


AFTER   THE    FALL.  81 

brought  him  shame  enough,  and  made  him  seek  a  covering 
for  his  person. 

5.  Adam's  first-born  child  proves  a  murderer.  A  hope 
ful  heir,  truly !  Where  the  fruit  shows  the  stock,  and 
declares  them  both  possessed  of  his  nature,  who  is  called 
a  murderer  from  the  beginning.  And  if  St.  John  is 
credited,  that  whoso  hates  his  brother  is  a  murderer,  then 
every  child  of  Adam,  in  his  turn,  has  been  a  murderer 
too. 

Now,  sir,  we  may  debate  the  point  a  little.  If  angels 
lost  their  first  estate  by  sin,  it  is  not  wonderful  that  man 
should  lose  it.  If  Adam  had  not  lost  it,  would  God  act 
consistently  in  his  moral  government  ?  God  must  hate 
sin  in  Adam,  as  well  as  in  an  angel,  because  it  is  ever 
more  that  abominable  thing  which  he  loathe  th  —  that 
accursed  thing  which  he  hateth.  And  his  declarations 
concerning  sin  are  these,  which  are  very  awful,  and  must 
be  universal,  The  wages  of  sin  is  death ;  and  the  soul 
that  sinneth,  it  shall  die.  The  angels  sinned,  and,  being 
spirits,  had  no  earthly  case,  like  ours,  to  become  mortal : 
but  they  underwent  a  spiritual  death,  and  became  deadjo 
God.  All  communion  with  God  ceased  ;  the  heavenly 
image  was  withdrawn,  and  the  devilish  nature  introduced. 

Sin  is  just  the  same  deadly  bane  to  the  spirit  that  poi 
son  is  to  the  body  :  a  single  dose  does  the  business. 
Angels  lost  their  first  estate  by  this  poison  of  sin  ;  and  if 
disobedience  required  a  change  of  state  in  angels,  it  must 
require  the  same  in  man.  For  God  acts  uniformly  in  his 
moral  government  :  he  is  Jehovah,  and  changeth  not. 

Reasons  may  be  found  why  God  provides  a  remedy  for 
fallen  men,  and  not  tm  fallen  angels  ;  but  no  good  reason 
F 


82  SIN    THE    SAME    BANE   TO    THE   SPIRIT 

can  be  given  why  man  should  keep  his  first  estate  after  sin 
committed.  Man  bad  a  share  of  the  devil's  disobedience, 
and  man  must  have  a  share  of  the  devil's  nature.  And 
enough  of  this  horrid  nature  is  apparent  in  ourselves  and 
others  to  confirm  the  argument. 

Some  fancy  that  mortality  makes  the  change  of  Adam's 
state;  but  this  is  not  the  whole,  nor  the  chief  change; 
it  does  not  bring  the  devil's  nature,  and  make  us  like  him. 
Sickness,  pain,  and  death,  aie  only  parts  of  the  curse, 
which  respect  the  body  :  the  spirit  also  sinned,  and  the 
spirit  is  afflicted  with  the  devil's  nature.  Hence  Satan  is 
styled  the  prince  of  this  world,  because  he  reigneth  in 
the  hearts  of  men.  A  devilish  prince  suits  a  devilish  sub 
ject —  like  loves  its  like.  And  the  whole  world  are  said 
to  lie  in  the  wicked  one,  cV  TW  noi'ijow. 

It  is  not  strange  that  some  deny  the  fall.  This  is  part 
of  that  spiritual  blindness  which  has  crept  upon  the  under 
standing,  and  is  just  what  happens  to  delirious  people  in  a 
fever,  who  fancy  they  are  well,  and  mock  at  physic  and 
physician.  I  make  no  doubt  but  the  devils,  through  that 
pride  which  accompanieth  sin,  think  as  highly  of  them 
selves  as  of  the  angels.  And  since  they  never  can  repent, 
they  will  rather  charge  their  misery  to  the  undeserved 
wrath  of  God  than  to  their  own  iniquity. 

Every  wicked  temper  that  is  found  in  a  fiend  I  can  find 
in  myself,  and  discern  in  others.  And  I  could  as  soon 
suppose  that  God  created  fiends,  as  believe  that  he  created 
man  in  his  present  state.  Before  the  fall,  man  was  pro 
nounced  good  —  very  good  ;  but  after  the  fall  he  became 
bad  indeed  —  bad  enough  to  be  called  of  God  the  devil* s 
child  and  the  devil's  subject.  Sure  Beelzebub  must  grin 


WHICH   POISOX   IS   TO   THE   BODY.  83 

to  hear  his  vanquished  subjects  preach  of  the  dignity  of 
human  nature  ;  and  if  such  dignity  is  found  in  the  subject, 
how  much  more  in  the  prince  ?  He  may  well  be  honored, 
like  the  Turk,  his  cousin,  with  the  title  of  sublime  high 
ness. 

Every  dog  that  barks  at  me,  and  every  horse  that  lifts 
his  heel  against  me,  proves  I  am  a  fallen  creature.  The 
brute  creation  durst  not  shew  an  enmity  before  the  fall, 
nor  had  they  any,  but  testified  a  willing  homage  unto 
Adam,  by  coming  for  a  name.  Eve  no  more  dreads  the 
serpent  than  we  dread  a  fly.  But,  when  man  shook  off 
allegiance  from  his  God,  the  beasts,  by  divine  permission, 
shook  off  allegiance  too  from  man. 

Where  sin  enters,  pride  will  enter  too,  and  supply  the 
place  of  real  honor;  and  as  iniquity  aboundeth,  pride 
aboundeth  also.  Else,  how  could  sinners  boast  of  dig 
nity,  and  take  up  mighty  state,  on  account  of  verbal  titles, 
or  of  transient  manors,  when  they  themselves  must  pres 
ently  be  eaten  up  with  worms  ? 

Thus,  sir,  by  disobedience,  Adam  became  both  a  con 
demned  sinner,  and  an  unclean  creature.  He  was  dead 
in  law  by  his  trespass,  and  dead  to  God  by  his  sinful  na 
ture  ;  dead  loth  in  trespasses  and  sins.  The  fountain 
being  thus  polluted,  all  its  streams  were  filthy,  For  who 
can  bring  a  clean  thing  out  of  that  which  is  unclean? 
Not  one.  Hence  all  are  called  children  of  wrath  by  na 
ture,  and  declared  to  be  dead  in  sins. 

Some  traces  of  the  moral  law  remain,  producing  what 
we  call  the  moral  sense,  or  conscience  ;  and  the  lamp  of 
reason  burns,  though  with  a  dimmer  light,  yet  sufficient 
to  direct  our  worldly  matters  ;  but  the  spiritual  life  is 


84       WHERE   SIN   ENTERS   PRIDE   WILL   ENTER. 

quenched.  We  are  lorn  of  the  flesh  —  born  with  a  car 
nal  mind  which  is  at  enmity  with  God ;  and  nothing  suits 
us  well  but  what  is  pleasing  to  the  flesh.  Spiritual  ser 
vice  is  a  shackle  put  upon  the  mind,  and  when  the  heart 
is  collared  with  devotion,  it  drudges  through  it  very 
heavily,  and  is  mighty  froward  in  it ;  stops  short,  starts 
back,  flies  out  right  and  left,  looks  a  hundred  ways  at 
once,  and  keeps  lowing  for  the  world  all  the  time,  just 
like  the  two  Philistine  cows,  which  drew  the  Lord's  ark 
to  Bethshemesh  ;  they  were  yoked  fast  together,  and  drew 
forward,  but  kept  lowing  for  their  calves  all  the  while  ; 
and  though  engaged  in  religious  draught,  both  of  them 
fell  a  sacrifice  at  Bethshemesh,  were  slaughtered,  quar 
tered,  and  consumed  by  fire.  An  awful  type  of  the  end 
of  those  who  find  God's  worship  not  a  pleasant  service,  but 
religious  draught. 

Now,  sir,  all  mankind  abide  in  this  state  of  death, 
Heathens,  Jews,  and  Christians,  till  they  are  lorn  of 
God's  Spirit,  and  have  his  Holy  Spirit  dwelling  in 
them.  And  during  their  continuance  in  this  state,  they 
neither  are,  nor  can  be  sensible  of  it,  because  it  is  a  state 
of  death,  which  seals  up  all  perception.  A  dead  soul 
knows  no  more  of  its  dead  condition  than  a  dead  body 
does.  Men  will  mistake  a  decent  worship,  and  a  decent 
conduct  for  the  spiritual  life,  and  will  suppose  that  glut 
tons,  drunkards,  whoremongers,  &c.,  are  the  only  people 
in  the  state  of  Jlesh.  Whereas,  St.  Jude  calls  every  man 
a  sensual  man,  who  has  not  the  Spirit. 

An  experimental  knowledge  of  the  Holy  Spirit's 
influence,  was  the  Christian  touchstone  in  St.  Paul's  day, 
but  modern  gospellers  have  learned  a  pleasant  trick  to 


A   REAL    CHRISTIAN   A   NEW    CREATION.  85 

have  the  Holy  Spirit,  yet  know  nothing  of  it ;  and  they 
ask  a  true  believer  scornfully,  as  once  a  taunting  prophet 
asked  Micaiah,  Which  way  went  the  Spirit  of  God  from 
me,  to  speak  to  thee  ?  Did  he  pop  upon  you  through 
the  key-hole,  or  through  a  chink  in  the  wall  ?  Which 
way,  Micaiah,  was  it  ?  arid  then  smote  him  on  the  cheek. 
See  here  the  character  of  a  false* prophet,  deliniated  by 
the  Spirit  of  truth.  He  has  not  the  Spirit  of  Grod,  yet 
pretends  unto  it,  by  saying,  Which  way  went  the  Spirit 
from  me?  and  he  ridicules  the  Spirit's  sensible  operation, 
by  asking  scornfully,  Which  way  went  the  Spirit  unto 
thee  ?  Did  you  see  him  come,  or  feel  him  come  into  you, 
any  way  ?  Pray,  what  way  was  it?  Let  us  hear,  Micaiab, 
and  take  this* smite  upon  the  cheek  for  your  trouble. 
Such  was  the  language  of  false  prophets  in  old  time  ;  and 
where  Satan  rules,  these  taunting  prophets  never  die. 
But,  sir,  if  you  have  never  felt  the  spiritual  death  I  am 
speaking  of,  you  are  yet  a  dead  soul ;  and  will  remain 
so,  till  Jesus  Christ  has  quickened  you. 

For  as  men  cannot  be  sensible  of  this  death,  while  they 
abide  in  it,  so  neither  can  they  help  themselves  out  of  it. 
Death  strips  away  all  power,  as  well  as  all  perception. 
A  dead  body  may  as  well  restore  itself  to  life  as  a  dead 
soul.  A  fallen  angel  may  as  soon  rekindle  spiritual  life 
and  regain  his  first  estate,  as  a  fallen  man.  Nothing  can 
produce  the  spiritual  life  and  a  spiritual  mind  resulting 
from  it,  but  the  Spirit  of  Grod.  His  breath  alone  brings 
this  life,  which  Jesus  intimates,  when  he  breathed  upon 
his  disciples,  and  said,  Receive  ye  the  Holy  Ghost. 

Yet,  while  men  are  without  this  life,  and  walk  the 
rounds  of  moral  decency,  they  bravely  talk  of  will  and 


86  JESUS    CHRIST  THE   SURETY 

power  to  make  themselves  the  sons  of  God ;  and  think 
Sfc.  John  a  mere  driveling,  for  affirming  they  are  born. 
not  of  the  will  of  man,  but  of  God. 

A  real  Christian,  in  St.  Paul's  account,  is  a  new  crea 
tion.  He  is  God's  workmanship,  created  in  Christ 
Jesus.  And  Jesus  tells  you  how  dead  souls  are  quick 
ened  ;  mark  his  words*;  they  come  witli  double  seal,  to 
shew  their  weight  and  certainty.  Verily,  verily,  I  say 
unto  you,  the  hour  is  coming,  and  now  is,  when  the  dead 
shall  hear  the  voice  of  the  Son  of  God,  and  they  that 
hear  shall  live.  Jesus  is  not  speaking  of  the  body's 
resurrection  at  the  judgment-day,  but  a  resurrection, 
which  now  is,  and  is  coming  every  day — a  resurrection 
of  dead  souls  to  life,  not  a  merely  moral, *but  a  spiritual 
life  ;  and  a  resurrection  caused,  not  by  us,  but  by  himself, 
even  by  his  voice.  He  has  many  voices  to  call  dead  sin 
ners  by,  the  voice  of  his  word,  of  his  servants,  and  his 
providences ;  but  all  these  avail  nothing,  without  the 
voice  of  his  Spirit.  His  word  is  but  a  dead  letter  with 
out  the  quickening  Spirit :  his  servants  are  but  barking 
dogs,  who  growl,  yet  cannot  bite,  unless  he  set  them  on  ; 
and  his  providences  are  but  claps  of  thunder,  alarming 
for  a  time,  }ret  quickly  over,  except  he  rides  himself 
upon  the  storm.  When  he  takes  the  work  into  his  own 
hand,  and  the  voice  of  his  Spirit  accompanies  the  voice 
of  his  word,  or  his  servants,  or  his  providences,  then  a 
sinner  hears,  and  starts  from  his  grave,  like  Lazarus,  and 
lives.  And  having  thus  received  life,  he  feels  his  con 
demnation  and  his  ruined  nature,  and  cricth  after  Jesus. 

When  the  world  was  brought  into  this  ruined  state  by 
sin,  man  co-ild  do  nothing  more  to  help  himself  than  the 


OF   THE    BETTER    COVENANT.  87 

fallen  angels  could,  and  must  perish  everlastingly,  unless 
the  Lord  make  bare  his  arm.  He  does,  and  provides 
another  covenant ;  the  stores  of  which  are  not  laid  up  in 
Adam,  as  before,  nor  in  his  ruined  children.  G-od  does 
not  choose  to  trust  a  bankrupt.  If  man  could  not 
stand  upright,  when  set  upon  his  legs,  how  shall  he  stand 
when  he  has  none  ?  Therefore  k&lp  is  now  laid  upon 
one  who  is  mighty  and  able  to  save  to  the  uttermost. 
And  the  Saviour  thus  bespeaks  the  ruined  sinner,  Thou 
hast  destroyed  thyself,  but  in  me  is  thy  help. 

However,  though  man  fell,  Grod  was  not  disappointed 
by  his  fcill ;  it  was  foreseen  :  for,  known  to  God  are  all 
his  works  from  the  beginning,  and,  being  foreseen,  it 
was  provided  against  in  such  a  manner  as  might  exalt 
the  riches  of  his  graces  in  man's  recovery.  The  first  cov 
enant  was  made  with  Adam,  a  mere  man,  who  was  the 
surety  of  it ;  but  the  surety  failed  and  ruined  all.  The 
second  covenant  was  not  made  with  the  ruined  sinner,  a 
broken  merchant,  but  with  Jesus  Christ,  the  Lord  from 
heaven.  Jehovah  says,  I  give  theeyb?'  a  covenant^  and 
of  course,  Jesus  is  the  surety  of  this  better  covenant. 

Now  the  business  of  a  surety  is  to  pay  the  legal  debts 
of  another.  Our  legal  debts  are,  first,  ficrfect  obedience, 
which  alone  can  bring  a  title  unto  heaven  ;  secondly,  the 
curse  of  death,  for  not  performing  that  obedience. 

Jesus  Christ  first  pays  the  debt  of  perfect  obedience  ; 
and  thereby,  as  surety,  redeems  the  heavenly  title  ;  then 
he  takes  the  law-curse  on  himself,  to  free  believers  from 
it.  And  both  these  blessings  are  imputed,  or  charged  to 
the  account  of  every  true  believer.  By  the  death  of  his 
surety  he  is  freed  from  condemnation ;  and  by  his  alone 


XO     COMPOSITION 

obedience  lie  is  made  righteous,  justified  in  the  eye  of 
the  law,  and  obtains  a  legal  title  unto  heaven. 

And,  sir,  there  is  nothing  monstrous  in  this  matter, 
however  some  may  please  to  startle  at  it.  Human  laws 
every  where,  as  well  as  the  divine,  allow  of  suretyship  • 
which  proves  it  is  an  equitable  thing.  If  farmer  Thomas 
does  some  common  work  for  farmer  James,  the  law 
imputes  the  work  done  by  Thomas  unto  James.  When  a 
curate  preaches  for  a  weary  rector,  the  law  imputes  the 
curate's  mouth  to  the  silent  rector.  If  you  were  over 
whelmed  with  debts  and  friendly  surety  did  discharge 
them  all,  the  law  would  impute  this  payment  unto  you, 
and  acquit  you  of  debt  as  effectually,  as  if  the  money  had 
been  taken  from  your  own  purse,  and  paid  with  your  own 
hand. 

Indeed,  though  suretyship  is  common  among  men  in 
debts  of  money,  it  is  not  practiced  in  debts  of  life.  For 
who  will  die  for  another  ?  A  rogue  will  not  thrust  his 
neck  into  the  halter  for  a  rogue ;  and  an  honest  man 
would  not  choose  it,  nor  might  the  state  consent  unto  it ; 
for  honest  men  are  scarce.  But  the  law  itself  has  no 
abhorrence  of  such  suretyship,  and  would  gain  abundant 
reverence  by  it. 

When  a  villain  dies  by  the  hand  of  justice,  we  attend 
more  to  the  guilt  of  the  sufferer,  and  to  our  own  security 
by  his  death,  than  to  the  honor  which  the  law  receives  by 
his  execution.  But  if  an  upright  man,  and  well  esteemed, 
should  freely  suffer  for  a  villain,  this  striking  spectacle 
would  bring  much  reverence  to  the  law,  and  give  it  great 
solemnity. 

Zalcucus,  a  prince  of  the  Locrians,  made  a  law,  that 


FOR   SINFUL   DEBTS.  89 

every  one  convicted  of  adultery  should  lose  both  his  eyes, 
and  it  happened  that  his  own  son  was  convicted  of  the 
crime.  The  prince  was  not  willing  that  the  law  should 
lose  its  honor,  nor  could  the  father  bear  to  see  his  son 
quite  blind.  He  therefore  orders  one  of  his  own  eyes  to 
be  bored  out,  and  one  of  his  son's.  Thus  two  eyes  were 
given  to  the  law,  which  brought  it  more  solemnity  than  if 
the  son  had  lost  both  his  own.  In  such  a  case,  as  he 
passed  along,  many  might  have  cried — "  There  goes  the 
blind  youth,  who  could  not  let  his  neighbor's  wife  alone." 
But  when  the  aged  father  stirs  abroad,  and  is  seen  with  an 
eye  dug  out,  this  sight  of  suffering  innocence  strikes  behold 
ers'  hearts  with  awe,  and  makes  them  reverence  the  law, 
and  dread  adultery. 

Pray,  hold  your  hand  a  little,  doctor,  every  honest  man 
will  strive  to  pay  his  debts,  and  if  he  cannot  pay  the 
whole,  will  make  a  composition,  and  pay  what  he  can. 
Such  a  composition  I  would  make  for  my  sinful  debts,  and 
should  hope  to  pay  ten  shillings  in  the  pound,  or  a  better 
penny.  I  am  not  so  vain  as  to  reject  a  surety  altogether, 
relying  wholly  on  my  own  ability  for  payment,  nor  can  I 
think  myself  quite  insolvent.  I  would  therefore  have  the 
old  grazier  and  Jesus  Christ  jointly  bound  in  the  same 
bond.  This  would  look  creditable,  and  I  could  conde 
scend  to  let  the  Saviour  sign  his  name  first,  though  I  paid 
full  fifteen  shillings  in  the  pound.  What  think  you  of  this, 
doctor  ? 

Sir,  I  think  such  a  bond  would  dishonor  Christ,  and 
ruin  you  effectually.  If  you  fancy  God's  authority  is  a 
trifling  business,  and  does  not  need  a  surety  to  make 
whole  satisfaction  for  sin,  you  would  do  well  to  consider 


90  CHRIST'S  COVENANT 

what  has  happened  to  the  fallen  angels,  for  want  of  such  a 
surety.  They  sinned  ;  and  the  trespass,  "which  brought 
on  their  punishment,  was  a  single  one,  no  doubt,  like 
Adam's.  For,  in  God's  government,  The  wages  of  every 
sin  is  death.  Yet  their  single  trespass  lias  cast  them  out 
of  heaven,  cursed  them  with  a  devilish  nature,  and  doomed 
them  to  everlasting  misery. 

You  may  thrust  your  name  into  the  covenant,  if  you 
please,  as  a  joint-bondsman,  but  it  will  be  at  your  utter 
peril ;  for  the  Father  and  the  Son  will  both  reject  you 
with  abhorrence.  The  Father  has  provided  a  surety  for 
this  better  covenant  —  a  sufficient  surety,  and  named  him 
singly,  and  thereby  has  excluded  every  other.  And  if 
you  foist  your  own  name  into  the  covenant,  as  a  joint- 
bondsman,  to  discharge  your  debts,  what  is  this  but  reflect 
ing  on  the  wisdom  of  the  Father,  as  if  lie  knew  not  how  to 
provide  a  surety;  and  on  the  power  of  the  Son,  as  if  he 
was  not  able  to  execute  his  office  ?  Sir,  this  is  horrible 
presumption,  and  will  find  a  proper  recompense  at  a 
proper  time.  God  will  avenge  himself  of  such  proud  ad 
versaries. 

Adam,  though  a  mere  man,  was  qualified,  as  a  surety, 
to  pay  obedience  for  all  in  his  loins  ;  yet  none  but  a  God- 
man  is  qualified  to  make  atonement  for  disobedience.  No 
created  being  can  make  any  satisfaction  unto  God  for  sin  ; 
the  utmost  he  can  do  is  to  pay  his  hourly  debts,  and  if  the 
debts  are  hourly  paid,  he  is  still  unprofitable,  has  no  merit, 
nor  deserveth  even  thanks  ;  he  has  only  done  his  duty. 

You  have  read  what  Jesus  says,  and  what  he  says  is 
true  of  every  creature,  angel  or  man  :  When  ye  hare 
done  all  things  which  are  commanded  you,  say,  we  are 


ADMITS   OF   NO   JOINT   BONDSMAN.  91 

unprofitable  servants,  we  have  only  done  our  duty.  And 
does  the  Lord  then  thank  that  servant,  who  has  done  the 
things  that  were  commanded  !  I  suppose  not.  You  do 
not  thank  your  own  servant  for  doing  what  he  is  com 
manded,  and  yet  are  more  obliged  to  him,  a  million  times, 
than  your  Maker  is  to  you.  Now,  sir,  if  after  having 
done  all  our  duty,  we  are  yet  unprofitable,  and  unworthy 
of  the  smallest  thanks,  pray,  what  room  is  left  for  merit 
to  make  atonement  ? 

This  saucy  idol  cannot  show  its  face  in  heaven ;  no  an 
gel  dares  to  think  of  merit.  With  two  wings  lie  flies,  to 
shew  his  swift  obedience  ;  with  two,  his  feet  are  covered, 
to  hide  obedience  from  his  eyes  ;  and  with  two,  his  face 
is  veiled,  in  token  of  un worthiness.  Angels  do  not  vaunt, 
as  sinful  mortals  do,  of  their  obedience  and  holiness  ;  but 
with  adoring  wonder  cry,  Holy,  holy,  holy,  is  the  Lord 
of  hosts  !  and  pay  eternal  adoration  to  this  holy  Three, 
the  Holy  Father,  Holy  Son,  and  Holy  Ghost. 

Merit  is  the  fuz-ball,  which  sprouteth  from  a  dunghill, 
with  a  powdered  cap ;  and  only  garnisheth  the  crest  of 
sinners,  who  are  daily  doing  what  they  ought  not,  or  leav 
ing  undone  what  they  ought  to  do.  And  if  the  real  wages 
due  to  sin  is  death,  then  a  sinner's  merit,  and  a  sinner's 
dignity,  are  just  of  as  much  value,  and  just  as  great  a  con 
tradiction,  as  a  traitor's  loyalty. 

If  Jesus  Christ  is  a  mere  creature,  though  the  head  of 
all  creation,  and  had  paid  most  rigorous  and  sinless  obedi 
ence,  he  could  only  say  at  last,  I  have  done  my  duty,  and 
deserve  no  thanks ;  I  am  yet  unprofitable,  and  can  plead 
no  merit  for  myself,  much  less  for  others. 

But  if  Jesus  Christ  is  God,  he  is  no  more  bound  to 


92  CHRIST   THE   LAWGIVER. 

keep  the  creature's  law  than  an  earthly  master  is  to  do  his- 
servant's  work.  And  if  he  pleased  to  take  man's  nature, 
to  become  man's  surety  ;  though  the  human  nature,  being 
but  a  creature,  and  acting  as  a  servant,  could  merit  noth 
ing,  the  divine  nature,  joined  to  it  by  a  personal  union, 
can  merit,  and  make  noble  satisfaction. 

The  law  had  claims  of  obedience  upon  the  human  nature 
of  Christ,  because  it  is  a  creature  ;  but  had  none  upon  the 
divine  ;  it  is  the  Lawgiver,  whose  word  created  all  things, 
and  whose  will  gives  law  to  all.  Here  merit  will  arise, 
by  doing  that  service  which  it  was  not  bound  to  do. 

If  your  servant  does  his  daily  work  faithfully,  no  daily 
thanks  are  given  nor  expected ;  he  only  does  his  duty.  But 
if  a  neighbor  lends  a  helping  hand  freely,  he  merits  thanks, 
because  the  service  was  not  due  from  him,  but  freely 
offered  by  him.  We  may  merit  from  each  other,  but  can 
merit  nothing  from  the  Lord,  because  our  utmost  service 
is  ever  due  to  him. 

Thus,  by  the  obedience  and  death  of  this  God-man 
surety,  the  law  was  magnified  and  honored  —  more  hon 
ored,  than  if  all  the  sinful  race  of  men  had  fallen  under 
its  eternal  curse  for  disobedience . 

If  man  had  paid  a  perfect  unsmiling  obedience,  it  would 
have  been  his  title  to  heaven  —  a  title  founded,  not  on 
human  merit,  but  on  the  Lord's  free  promise,  This  do, 
and  thou  shall  live.  Without  such  promise,  God  might 
have  dropped  his  creature  into  nothing,  after  a  thousand 
years  of  complete  obedience.  Yes,  if  no  promise  hindered, 
God  might  drop  a  perfect  angel  into  nothing ;  and  per 
haps  with  more  justice  than  we  may  kill  a  happy  fly,  be 
cause  of  his  whizzing.  Such  an  angel  lives  on  courtesy 


THE   POPE'S    INFALLIBILITY.  93 

and  has  no  reason  to  complain  if  it  is  withdrawn.  While 
he  pays  obedience,  his  life  abounds  with  comforts;  all 
things  suited  to  his  state  are  given ;  but  he  may  drop  into 
nothing,  as  he  was  before,  if  the  Lord  please th.  God  was 
under  no  obligation  to  give  him  life  ;  and  without  a  prom 
ise,  he  is  under  none  to  prolong  his  life  ;  and,  least  of  all, 
to  advance  a  human  creature  to  a  better  life. 

The  Popish  conclave  has  acted  craftily,  and  more  con 
sistently  than  Protestant  divines,  by  inventing  works  of 
supererogation.  For  though  these  works  are  false,  ab 
surd,  and  blasphemous,  yet,  being  once  allowed,  they  lay 
a  right  foundation  for  human  merit.  If  a  man  can  do 
more  than  he  is  in  duty  bound  to  do,  he  may  merit  by 
such  doing.  And  nothing  now  is  wanted  for  the  Pope, 
but  a  Cyclop's  eye  of  infallibility,  which  any  Yulcan  read 
ily  will  make,  to  determine  what  these  works  of  superero 
gation  are,  and  the  church's  coffers  are  loaded  presently 
with  treasure.  Simeon  Stylites,  by  perching  on  a  pillar 
for  a  month,  shall  purchase  pardons  for  a  thousand 
sodomites. 

But,  sir,  we  will  take  leave  of  the  Pope's  eye,  and  pro 
ceed.  Every  man  has  sinned,  and  has  lost  his  heavenly 
title.  A  single  trespass  forfeits  it  in  man  or  angel,  and 
forfeits  it  forever.  Jesus  Christ  steps  in,  as  the  human 
surety,  and  pays  the  legal  debt  of  perfect  obedience,  and 
thus  redeems  the  sinner's  title.  Hence,  he  is  called  the 
Lord  our  righteousness.  Jesus  says  himself  Their 
righteousness  is  of  me  •  and  the  church  replies,  In  the 
Lord  have  I  righteousness.  Paul  says,  Christ  is  made 
to,  or  rather  for,  us  righteousness,  and  declares,  We  are 
made  righteousness  in  him,  which  he  calls  the  righteous- 


94  WORKS    OF    SUPEREROGATION. 

ness  of  God,  because  it  was  wrought  out  by  the  God-man 
surety. 

When  John  refused  baptism  unto  Jesus,  he  received 
this  answer,  Suffer  it  to  l>e  so  now,  for  thus  it  becomes 
MS  to  fulfil  all  righteousness.  Jesus,  as  the  holy  one  of 
Israel,  needed  not  the  lavcr  of  baptism  ;  but  as  Israel's 
surety,  he  did  need  it.  It  became  him,  as  surety,  to  fulfil 
all  righteousness,  moral  and  ritual,  respecting  Jews  and 
Christians.  On  this  account  he  was  both  circumcised  and 
baptized,  partook  of  the  Jewish  passover  and  the  Christian 
eucharist,  and  went  to  the  yearly  feasts  at  Jerusalem,  as 
the  law  required.  If  a  single  rite  had  been  neglected,  he 
would  not  fulfil  all  righteousness,  nor  could  have  been  a 
legal  surety.  A  trip  in  one  point  would  have  spoiled 
all. 

But,  sir,  man  has  not  only  forfeited  his  heavenly  title 
by  sin,  lie  has  incurred  a  law-curse  too,  the  curse  of  eter 
nal  death.  Sin  has  both  barred  heaven's  gate  against  him, 
and  opened  hell's  gate  for  him.  Now,  Jesus  Christ,  as 
man's  surety,  paid  this  legal  debt  too.  He  was  made  a 
curse  for  us,  and  redeemed  us  from  the  curse. 

Paul  is  in  rapture  about  this  love  of  Christ ;  and  so  is 
every  one  who  feels  the  blessings  purchased  by  it.  Yet 
how  little  is  this  love  regarded  by  modern  gospellers  ! 
Who  bears  a  dying  Saviour  on  his  heart  and  thinks  or 
talks  about  him  ?  A  melancholy  proof  of  man's  fallen 
nature,  of  his  deep  ingratitude  and  folly.  Sure,  we  must 
outmatch  a  devil  here  !  His  heart  would  leap  for  joy  to 
hear  the  tidings  of  a  surety  ;  yet  men  will  pass  the  surety 
by,  some  with  no  regard,  and  some  with  much  contempt. 

Thus  Jesus  sets  the  fallen  sinner  on  his  legs  again,  pays 


MEETXESS    FOR    HEAVEX.  95 

the  law-debt  of  complete  obedience  to  redeem  our  title, 
then  takes  the  law-curse  on  himself  to  free  us  from  it. 

Why,  doctor,  this  is  charming  news  indeed  ;  but  if  this 
be  all  that  is  needful  for  salvation,  I  do  not  see  how  any 
can  miscarry.  Satan  may  as  well  bar  up  his  gates,  he  will 
not  catch  a  single  straggler.  My  neighbor  Fillpot,  who 
comes  reeling  home  at  night  from  the  tavern,  stands  as 
good  a  chance  as  the  grazier,  who  goes  soberly  to  bed. 
How  is  this,  doctor  ?  Me  thinks  I  do  not  like  it,  that  Ned 
Fillpot  should  stagger  after  me  to  heaven,  and  get  per 
haps  as  good  a  crown  as  myself.  This  will  never  do. 
Something  surely  must  be  wrought  in  us,  as  well  as  some 
thing  done /or  us. 

True,  sir,  much  must  be  wrought  in  us,  not  indeed  to 
purchase  salvation,  which  is  already  purchased  by  the 
surety,  but  to  dispose  and  enable  us  to  receive  salvation 
freely,  and  behave  suitably  for  it.  Jesus  Christ  has  not 
only  redeemed  us  from  the  curse,  and  bought  our  title,  but 
has  also  purchased  grace  to  sanctify  our  nature,  and  there 
by  give  us  meet-ness  for  glory.  This  grace  is  always  given 
to  the  heirs  of  glory,  to  prepare  them  for  it;  and  the  bene 
fits  of  Christ's  obedience  in  life  and  death  are  made  over 
to  them,  and  sealed  on  the  conscience  by  the  Holy  Spirit. 
Thus  they  have  an  inward  witness  of  deliverance  from  the 
curse,  with  a  legal  title  unto  heaven,  and  a  gospel-meetness 
for  it.  This  meetness  springs  from  regeneration,  or  a 
spiritual  life  begun  and  carried  on  in  the  soul,  as  a  pre 
paration  for  the  spiritual  worship  of  heaven.  And  the 
spiritual  life  differs  from  the  merely  moral  one,  as  animal 
motion  differs  from  mechanic  motion,  or  as  a  man's  walk 
ing  differs  froji  a  clock's  going.  The  clock  may  go  well, 


96  CHRIST   THE    DISPOSER 

but  has  not  animal  life  ;  and  a  man  may  walk  well,  yet 
have  no  spiritual  life. 

Now,  sir,  observe  the  case  of  mere  professors.  They 
talk  of  honesty  and  decency,  and  feed  upon  their  withered 
moral  skeleton ;  but  know  not  how  to  eat  the  flesh  and 
drink  the  Hood  of  Christ.  An  application  of  the  gospel 
blessings  to  their  heart  is  neither  sought  nor  wanted. 
They  hear  that  Jesus  Christ  has  died,  and  are  satisfied 
with  this  report;  but  his  blood,  the  virtue  of  it.  must  be 
sprinkled  on  the  conscience,  or  it  avails  them  nothing,  will 
bring  them  neither  gospel-peace  nor  gospel-holiness.  Paul 
and  Peter  speak  of  the  sprinkling  of  this  blood  ;  and 
through  this  sprinkling,  the  atonement  is  received  by  a 
sinner,  and  his  heart  is  sweetly  drawn  to  love  and  follow 
Jesus.  Nothing  but  partaking  of  Christ's  blessing  will 
effectually  engage  the  heart  to  Christ.  Then  he  draws  us 
with  the  cords  of  a  man,  and  the  love  of  Christ  con 
strains  us. 

All  the  blessings  of  salvation  have  been  purchased  by 
Jesus,  and  are  at  his  disposal.  He  gives  them  when  and 
where  and  how  he  pleases.  And  do  not  you  expect,  sir. 
to  dispose  of  freely,  what  you  have  bought  fairly  ?  Jesus 
saith,  I  give  eternal  life  unto  them  ;  and  what  is  freer 
than  a  gift  ?  and  lest  you  should  think  him  a  usurper,  he 
declares,  and  pray  observe  his  declaration,  All  things  are 
delivered  unto  me  by  my  Father.  All  persons,  and  all 
blessings,  temporal  and  spiritual,  are  at  my  disposal,  sur 
rendered  into  my  hands  by  the  Father,  on  account  of  my 
undertaking  the  work  of  mediator. 

So  Jesus  reigneth,  in  his  human  nature,  king  supreme, 
disposing  of  all  persons  and  all  blessings,  as  he  pleaseth  ; 


OF   ALL   BLESSINGS.  97 

and  must  reign,  till  all  Ms  foes  are  made  his  footstool. 
Then  the  kingdom  will  be  administered  as  before,  not  by 
the  hand  of  this  God-man  mediator,  but  God  the  three- 
one  God,  will  be  all  in  all.  In  the  meantime,  Jesus  calls 
and  quickens  whom  he  will,  gives  repentance  and  faith, 
bestows  pardon  and  justification,  affords  grace  to  sanctify 
believers,  and  perseverance  to  bring  them  safe  to  glory. 
Thus  the  faithful  say  with  David,  Salvation  is  of  the 
Lord ;  and  sing  hosannahs,  not  to  their  own  wisdom, 
strength,  or  merit,  but  to  God  and  the  Lamb  forever. 

Indeed,  doctor,  I  must  cudgel  you;  I  can  hold  no 
longer.  My  patience  is  worn  down  to  its  stump,  and  the 
stump  is  going.  What  a  cypher  you  make  of  the  poor 
grazier ;  and  what  a  hobby-horse  of  human  nature  !  Ac 
cording  to  your  account,  she  has  no  more  eyes,  ears,  or 
hands  to  help  herself  than  an  oyster.  Why,  your  picture 
of  nature  is  so  horrid  black,  it  would  even  fright  a  chimney 
sweeper  !  What  ?  have  I  no  power  in  myself  to  begin  the 
Christian  life,  and,  when  begun,  no  strength  to  carry  it  on  ? 
Am  I  in  debt  to  Jesus  Christ  for  everything  ? 

Please  to  drop  your  cudgel,  sir,  and  I  will  give  an  an 
swer.  A  vaporing  staff  does  not  suit  my  fancy.  You 
are  indebted  unto  Christ  for  every  good  you  do  possess, 
and  to  yourself  for  all  the  evil  you  commit.  Jesus  Christ 
is  the  author  and  finisher  of  every  good  thing  in  the  spir 
itual,  rational,  and  animal  life ;  he  is  alpha  and  omega  in 
them  all. 

No  animal  has  life  till  he  gives  it ;  and  no  animal  has 

power,  when  in  life,  to  prolong  its  life  a  moment.     It  may 

eat  and  drink,  yet  food  and  liquor  are  not  life,  but  means 

of  life.    We  live  not  by  bread  alone,  hut  hy  the  Word  of 

G 


98  JESUS    THE    LIGHT   OF   MEN. 

God.  That  word  which  bringeth  food  must  give  it  bless 
ing,  and  then  it  nourisheth. 

When  Christ  creates  an  idiot,  all  the  schools  in  the 
world  cannot  give  him  reason,  because  he  is  born  with 
out  it. 

And  where  a  rational  nature  is  given,  and  means  used 
for  its  cultivation,  still  they  are  but  means,  which  profit 
some,  and  help  not  others,  though  alike  diligent.  Every 
opening  of  the  understanding,  every  improvement  in  sci 
ence,  and  every  invention  in  handicrafts,  with  all  skill  in 
working,  come  wholly  from  Jesus,  who  is  called  the  light 
of  men  ;  and  calls  himself  the  light  of  the  world.  He 
opens  a  budding  understanding  as  he  opens  a  budding 
rose. 

Whatever  light  men  have,  it  proceeds  from  Christ  alone ; 
and  he  can  give  this  light  gradually,  or  give  it  all  at  once, 
as  he  did  to  Adam,  and  as  he  did  to  Bezaleel  and  Aho- 
liab,  two  brickmakers,  who  were  furnished  immediately 
with  wisdom  of  heart,  and  skill  of  hand,  for  engraving, 
carving,  embroidering,  and  all  kind  of  work. 

He  can  make  men  forget  their  native  language,  and 
speak  divers  others,  in  a  moment,  as  he  did  at  Babel ;  or 
he  can  make  men  retain  their  native  language,  and  speak 
divers  others,  in  a  moment,  as  he  did  at  Pentecost. 

Courage,  too,  proceeds  from  Jesus.  When  he  would 
exalt  a  nation,  five  of  them  shall  chase  an  hundred  ;  and 
when  he  would  depress  a  nation,  They  shall  jly,  when 
none  pursueth. 

Neither  has  a  rational  nature  any  power  to  preserve 
itself.  A  philosopher,  engaged  in  study,  and  surrounded 
with  literature,  may  turn  an  idiot;  or  fall  distracted,  in  a 


THE    LIGHT   OF  THE   WORLD.  99 

moment ;  and  he  would  do  so,  if  not  supported  secretly  by 
Jesus ;  his  visitation  preserveth  our  spirit. 

Where  the  animal  and  rational  natures  are  given,  a  man 
is  yet  void  of  life  spiritual,  till  Jesus  Christ  bestows  it ; 
as  void  of  life  spiritual,  as  an  idiot  is  of  life  rational.  And 
as  none  but  Jesus  could  give  an  idiot  rational  life,  so  none 
but  he  can  give  a  rational  man  spiritual  life. 

This  life  was  lost  at  the  fall,  and  never  is  recovered,  till 
Jesus  quickens  us.  And  till  this  life  is  recovered,  men 
are  only  Christian  ghosts,  having  semblance  without  sub 
stance,  resting  on  a  broken  bed  of  duties,  and  will  find  as 
much  relief  from  it  as  a  hungry  stomach  from  a  painted 
feast. 

Paul,  I  suppose,  alludes  to  the  spiritual  life  when  writ 
ing  to  a  Christian  church,  styled  elsewhere  spiritual  men  ; 
he  prays  that  spirit,  soul,  and  body  may  be  preserved 
blameless,  which  three  portions  make  up  what  he  calls  the 
6l6xij]oov  of  a  Christian  man,  or  the  whole  lot  of  nature 
assigned  him  by  the  Lord. 

When  spiritual  life  is  given,  a  man  is  said  to  be  lorn 
of  the  Spirit,  and  finds  divine  communion  through  the 
Spirit ;  but  has  no  power  in  himself  to  preserve  the  life 
which  is  begun  :  no  more  power  to  continue  or  enlarge  his 
spiritual  life,  than  his  rational  or  animal  life.  Means  of 
grace  must  be  used,  but  these  are  nothing  more  than 
means  still.  The  support,  increase,  and  continuance  of 
the  spiritual  life  are  wholly  from  Jesus,  in  whom  we  live 
and  move  and  have  our  being. 

Why,  doctor,  you  talk  most  amazingly  of  Jesus  Christ. 
I  never  heard  the  like  before.  Some  people  only  vamp 
him  up  as  a  prophet,  and  trample  on  his  blood  ;  and  some, 


100  ACCOUNT   OF   JESUS    CHRIST 

who  do  not  like  to  hear  of  hell,  shew  a  Jewish  heart,  and 
call  him  an  impostor ;  but  you  make  him  God  almighty, 
our  Creator,  and  Preserver  and  Kedeemer.  Truly,  I 
would  give  him  all  his  due,  but  must  have  his  honors 
fetched  from  the  holy  Bible,  and  not  from  human  brains. 
My  besom  sweeps  away  all  cobwebs,  when  spun  by  a  spi 
der  or  the  doctor.  Give  me  some  fair  and  plain  account 
of  Jesus  Christ  from  the  Scriptures.  I  love  the  Bible 
and  can  credit  what  it  says. 

Now  you  talk  like  a  man,  sir.  When  you  lifted  up 
your  staff  before,  I  began  to  think  of  packing  up  my  alls. 
A  cudgel  is  too  hard  an  argument  for  me.  But  since  you 
ask  for  the  Bible,  I  am  well  content  to  stay,  and  tell  you 
what  it  says  of  Jesus  Christ.  Before  he  had  a  human 
nature,  he  created  all  things  by  his  divine  power,  all  mat 
ter,  and  all  animals,  and  all  spirits,  human  and  angelic. 
St.  John  says,  All  things  were  made  by  him  ;  and  Paul 
enlarges  on  St.  John's  words,  saying,  All  things  were 
created  by  him,  that  are  in  heaven  and  that  ar.  in  earth, 
visible  and  invisible  :  all  things  were  created  by  him,  and 
for  him  —  that  is,  by  his  power,  and  for  his  glory. 
Where  his  Godhead  is  equally  proclaimed  by  his  creating 
power,  and  by  creating  all  things  for  his  glory.  Now,  sir, 
if  Jesus  Christ  created  all  things,  he  cannot  be  a  creature ; 
otherwise  he  must  create  himself,  and  so  have  had  exist 
ence,  before  he  had  a  being. 

Paul  goes  on  and  says,  Jesus  Christ  is  before  all 
things.  Grammar  rules  required  him  to  says,  Jesus  u-as 
before  all  things  ;  but  he  breaks  his  well  known  grammar 
rules,  and  says,  he  is  before  all  things,  to  shew  his  eternal 
unchangeable  existence  ;  and  Jesus  did  the  very  same, 
when  he  said,  Before  Abraham  was,  I  am. 


FROM   THE-  'BIBLE .      :  ; -    f  ^  :  \ :  "  1 0  J 

Paul  adds  further,  By  him  all  things  do  consist.  All 
things  material,  human,  or  angelic  are  held  together, 
stand  fast,  and  sustained  by  him.  And  again  Jesus 
upholdeth  all  things  by  the  word  of  his  power. 

Paul  sufficiently  declares  the  divinity  of  Christ,  by 
calling  him  the  express  image  of  the  Father's  person. 
As  the  impression  of  a  seal  on  wax  exactly  answers  to  the 
seal  itself,  line  for  line,  and  is  the  express  image  of  the 
seal,  even  so  is  the  Son  the  express  image  of  the  Father. 
Whatever  line  of  divinity  is  drawn  on  the  Father,  the 
same  is  impressed  on  the  Son.  Whatever  wisdom,  power, 
justice,  truth,  patience,  kindness,  mercy,  &c.,  are  found 
in  the  Father,  the  same  must  be  found  equally  in  the  Son, 
else  he  is  not  the  express  image  of  the  Father's  person. 
If  any  attribute  is  in  the  Father  which  is  not  in  the  Son, 
or  is  possessed  more  perfectly  by  the  Father  than  by  the 
Son,  then  the  Son  is  not  the  express  image  of  the  Father. 

Paul  asserts  that  all  the  fulness  of  the  Godhead  dwelt 
in  Christ  bodily  ;  that  is,  the  divine  nature  of  Jesus, 
containing  all  the  fulness  of  the  Godhead,  dwelt  in  his 
body,  and  inhabited  it  as  a  temple,  just  as  the  Shekinah. 
or  glorious  presence  of  God,  inhabited  the  holy  of  holies 
in  the  first  Jerusalem  temple  ;  which  temple  was  a  type 
of  the  body  of  Christ, 

Jesus  saith,  All  things  whatsoever  the  Father  hath 
are  mine,  do  belong  to  me  also.  > 

Again  he  saith,  I  and  the  Father  are  one,  not  QKQ  per 
son,  but  one  thing,  one  nature,  one  substance,  one 
essence. 

He  further  affirms,  No  one  knoweth  the  Son  but  the 
Father,  neither  knoweth  any  one  the  Father  but  the  Son. 


1 02  r.   THE  BJBLE'S  ACCOUNT 

The  divine  understanding  of  the  Son  and  the  Father  arc 
equal  and  reciprocal — alike  infinite  in  both. 

On  these  accounts,  Jesus  declares,  Whoso  hath  seen 
me  hath  seen  the  Father.  My  divine  nature  expressly 
bears  the  essential  image  of  the  Father ;  and  as  God- 
man,  I  am  his  manifestative  image,  a  visible  representa 
tive  of  Jehovah,  displaying  his  divine  perfections  in  such 
a  manner  by  my  words  and  works,  that  whoso  seetli  me 
hath,  in  effect,  seen  the  Father.  Nothing  more  is  found 
in  him  than  in  myself :  whatsoever  lie  possesseth,  I 
possess. 

The  Father  himself,  speaking  to  the  Son,  saith,  Thy 
throne,  0  God,  is  for  ever  and  ever.  And  could  the 
Son  speak  to  the  Father  in  more  lofty  language. 

John  calls  him  absolutely,  God  who  made  the  world  ; 
the  true  God',  and  extols  his  love  tc  mankind  by  saying, 
Hereby  perceive  we  the  love  of  God,  because  lie  laid 
down  his  life  for  us. 

Paul  says,  He  ivas  God  manifested  in  the  flesli  ;  and 
affirms,  that  according  to  the  flesh,  cr  his  human  nature, 
he  sprung  from  the  fathers  of  the  Jewish  nation  ;  but  in 
his  other  nature,  was  God  over  all,  blessed  forever  ;  and 
ratifies  the  assertion  by  a  solemn  Amen. 

Thomas  calls  him  my  Lord  and  my  God  ;  and  is  com 
mended  for  his  faith  ;  but  others  are  commended  more 
who  should  thus  believe  on  him,  though  they  have  not 
seen  him. 

Isaiah  calls  him,  The  miahty  God;  a  just  God  and  a 
Saviour,  who  says,  Look  unto  me,  and  be  saved. 

Jude  calls  him  the  only  wise  God,  our  Saviour.  And 
he  is  called  the  only  wise  God,  not  to  exclude  the  Father 


OF   JESUS    CHRIST.  108 

and  Spirit  from  an  equal  share  of  divinity,  but  to  exclude 
every  one  who  is  not  by  nature  God.  So  when  Jesus 
saith,  no  one  knoweth  the  father,  but  the  Son,  he  does 
not  mean  to  exclude  the  Holy  Ghost,  who  is  by  nature 
God  ;  for  the  Spirit  searches  all  things,  yea  the  deep 
things  of  God.  And  in  this  sense  we  say  to  Christ  in 
our  communion  service,  "  Thou  only  art  holy,"  not  intei^- 
ing  to  exclude  the  Father  and  the  Spirit  from  this  holi 
ness,  but  every  one  who  is  not  by  nature  God. 

Jehovah  is  the  incommunicable  name  of  the  true  God, 
denoting  his  everlasting  permanent  existence  ;  and  God 
declareth  this  by  calling  himself,  I  am,  which  expresseth 
the  meaning  of  Jehovah.  Now  the  psalm'st  affirms  that 
the  name  Jehovah  belongs  to  none  but  the  true  God,  say 
ing,  Thou,  whose  name  alone  is  Jehovah,  art  the  most 
high  over  all  the  earth;  yet  this  name  is  given  unto 
Christ  in  the  Old  Testament.  I  mention  only  one  place 
out  of  many,  This  is  his  name  whereby  he  shall  be  called, 
the  Lord  (in  the  Hebrew,  Jehovah)  our  righteousness. 

Jesus  takes  to  himself  the  incommunicable  name,  say 
ing,  Before  Abraham  ivas,  I  am  ;  and  thereby  intimates 
to  the  Jews,  that  he  was  the  very  I  AM  who  spake  to 
Moses  at  the  bush ;  the  God  of  Abraham,  Isaac,  and 
Jacob,  who  brought  the  Israelites  out  of  Egypt,  gave 
them  his  law  at  Sinai,  and  led  them  by  his  cloud,  and  fed 
them  with  his  manna  in  the  wilderness. 

Paul  tells  you  that  the  God,  the  I  AM,  who  was  tempted 
by  the  Israelites  in  the  wilderness,  was  Christ ;  neither 
let  us  tempt  Christ,  as  some  of  them  also  tempted,  and 
were  destroyed  by  serpents. 

John  ascribes  eternal  existence  unto   Christ,   saying, 


104  CHRIST   THE    OBJECT   OF   WORSHIP. 

The  life  was  manifested,  and  we  have  seen  it,  and  slew 
unto  you  that  eternal  life  which  ivas  with  the  Father,  and 
w:is  manifested  unto  us.  Well,  sir,  are  you  growing 
weary  of  this  Scripture  evidence  ? 

No,  no,  doctor,  you  have  me  fast  by  the  ears.  I  love 
Scripture  much,  but  hate  your  logic,  for  I  have  suffered 
by  it.  Last  Shrove-tide,  I  was  riding  to  a  market,  and 
overtook  a  very  spruce  fellow,  who  quickly  let  me  know  he 
was  a  philosopher.  I  can,  he  said,  dispute  upon  a  broom 
stick  for  half  a  day  together.  I  can  take  any  side  of  any 
question,  and  prove  it  first  very  right,  and  then  mighty 
wrong.  I  can  fix  an  ass  so  equally  between  two  hay  bun 
dles,  that  though  he  is  hungry,  and  placed  within  due 
reach  of  both,  he  shall  taste  of  neither.  I  offered  to  lay 
him  half  a  crown,  that  the  ass  would  fairly  eat  both  the 
bundles,  if  convenient  time  was  granted.  No,  he  replied, 
the  ass  will  not ;  and  I  shall  prove  that  he  cannot.  Nay, 
then,  said  I,  it  is  no  common  ass,  if  he  will  not  cat  good 
hay  ;  it  must  be  some  human  ass  like  yourself,  sir ;  and 
so  I  jogged  on  and  left  him.  Indeed,  these  broomstick 
disputers  had  almost  choused  me  out  of  Christ's  divinity. 
Go  on,  doctor,  I  am  not  weary,  but  am  all  attention. 

Sir,  I  obey  your  orders  cheerfully  ;  it  is  a  favorite  sub 
ject,  and  concerns  me  much.  If  Jesus  Christ  is  not  truly 
God,  he  cannot  save  me.  No  atonement  can  be  made  by 
his  death.  Neither  need  he  come  from  heaven,  merely  as 
a  prophet,  to  instruct  me.  He  might  have  taught  me  just 
the  same  things  by  the  mouth  of  Paul  or  Peter,  as  by  his 
own  mouth  ;  and  they  might  have  confirmed  the  truth  by 
their  death,  as  well  as  himself.  But  they  could  make  no 
atonement  on  a  cross  for  sin.  None  but  a  real  God-man 
can  do  this.  And  now,  sir,  I  proceed. 


CHRIST  THE   OBJECT   OF   PRAYER.  105 

God  claims  divine  worship  as  due  only  to  himself. 
Thou  shalt  worship  the  Lord  thy  God,  and  him  only 
shall  thou  serve.  And  Paul  makes  idolatry  to  consist  in 
paying  service  or  worship  to  them  that  are  not  gods  l>y 
nature.  If,  therefore.  Jesus  Christ  is  not  God  by  nature, 
he  ought  not  to  be  worshipped.  Yet  when  the  Father 
brought  his  Son  into  the  world,  he  said,  Let  all  the  angels 
of  God  worship  him.  And  that  multitude  of  heavenly 
host,  which  brought  the  shepherds  tidings  of  a  Saviour, 
no  doubt  did  worship  him  accordingly. 

Many  patients  that  came  to  Jesus  for  a  cure  did  wor 
ship  him,  and  without  a  reprimand  for  so  doing. 

All  his  disciples  worshipped  him  very  solemnly  at  his 
ascension. 

All  angels  and  glorified  saints  pay  him  worship  in 
heaven,  saying,  Worthy  is  the  Lamb  that  ivas  slain,  to 
receive  power,  and  riches,  and  ivisdom,  and  strength, 
and  honor,  and  glory,  and  blessing  !  What  a  number 
of  words  are  heaped  together,  in  order  to  express  the  high 
est  worship  and  the  deepest  adoration  !  Yet  lofty  men 
cannot  submit  to  worship  Jesus,  though  the  angels  do  it 
cheerfully. 

Again  —  Every  creature  in  heaven,  on  earth,  and 
under  the  earth,  say,  Blessing,  and  honor,  and  glory,  and 
power,  be  to  him  that  sittest  on  the  throne,  and  to  the 
Lamb,  for  ever  and  ever.  Every  creature  is  here  repre 
sented  as  paying,  and  every  creature  will  at  length  be 
forced  to  pay,  this  homage  and  worship  equally  to  the 
Father  and  the  Lamb ;  which  yet  never  would  be  paid, 
unless  Christ  was  truly  God.  For  thus  the  Lord  declares, 
I  am  Jehovah,  that  is  my  name  ;  and  my  glory  will  1  not 


106  CHRIST   THE    HEARER 

give  to  another,  that  is,  to  any  other  who  is  not  Jehovah. 
But  Jesus  Christ's  name  is  Jehovah  too,  and  therefore  he 
shares  equal  glory  with  the  Father. 

Jesus,  as  Jehovah,  is  the  object  of  prayer.  The  apos 
tles  say,  Lord,  increase  our  faith. 

All  petitioners  who  applied  to  Christ  for  help,  presented 
their  prayer  to  him,  and  expected  help  wholly  from  him, 
excepting  Martha,  who  is  gently  reproved  for  not  doing 
so.  Martha  says,  Iknow  that  whatsoever  thou  ivilt  ask 
of  God,  he  will  (jive  it  thee.  Jesus  tells  her,  lam  the 
resurrection  and  the  life :  lie  that  believeih  on  me,  though 
lie  were  dead,  yet  shall  he  lire.  You  talk  of  God's  giving 
me  whatsoever  I  ask  ;  but  know  assuredly,  that  I  have 
life  in  myself,  and  raise  a  soul  or  body  unto  life,  when  I 
please. 

Stephen  says,  Lord,  lay  not  this  sin  to  their  charge  ; 
and  commends  his  departing  soul,  as  true  believers  do, 
into  the  hand  of  Jesus.  And  who,  but  Jehovah,  is  worthy 
of,  and  sufficient  for,  such  a  trust  ? 

Paul,  in  a  prayer,  puts  the  Son's  name  before  the 
Father's  —  May  our  Lord  Jesus  Christ  himself,  and 
God,  even  our  Father,  comfort  your  hearts,  and  stallish 
you  in  every  good  word  and  work. 

In  the  New  Testament,  Christians  are  thus  described, 
They  call  upon  the  name  of  Jesus  Christ.  This  was  an 
outward  distinguishing  mark  of  Christians  in  the  apostle's 
day,  but  some  lewd  professors  in  our  day  esteem  it  the 
urand  of  idolaters. 

It  is  the  Father's  will,  that  all  should  honor  the  Son, 
even  as  they  honor  the  Father;  should  pay  the  same 
adoration  and  worship  to  the  Son,  in  his  human  nature,  as 


AND  ANSWERER  OF  PRAYER.       107 

they  pdy  it  to  the  Eather.  The  human  nature,  taken  by 
the  Son,  vailed  his  divinity ;  and  might  seem  a  bar 
against  divine  worship.  Therefore  a  command  is  given, 
first,  that  all  the  angels  should  worship  him  at  his  incarna 
tion  ;  and  then,  that  all  men  should  honor  the  Son,  even 
as  they  honor  the  Father.  The  union  of  the  two  natures 
shall  be  no  bar  against  divine  worship.  And  every  one 
who  withholdeth  this  honor  from  the  Son,  does  withhold  it 
from  the  Father,  and  dishonor  him.  For  he  that  honor- 
eth  not  the  Son,  honoreth  not  the  Father,  who  hath  sent 
him. 

When  you  direct  a  prayer  unto  Jesus,  you  need  no  one 
to  introduce  you,  but  may  go  directly  to  him  now,  as  they 
did  aforetime  when  he  was  on  earth.  As  man,  he  receives 
the  addresses  of  men  ;  and  as  God,  he  is  worthy  of  them, 
and  abundantly  able  to  supply  all  wants.  But  when  you 
pray  to  the  Father  or  the  Holy  Spirit,  that  is,  to  the  God 
head  absolutely,  then  you  must  go  through  the  Mediator, 
as  the  only  ground  of  your  acceptance. 

We  are  baptized  equally  into  the  name  of  the  Father  and 
the  Son,  and  thereby  make  equal  profession  of  faith,  wor 
ship,  and  obedience  to  them  both.  But  if  Jesus  Christ  is 
not  Jehovah,  raise  him  up  as  high  as  the  shoulder  of  an 
Arian  can  lift  him,  he  is  still  much  more  beneath  the 
Father  than  a  worm  is  beneath  himself.  For  there  is  no 
proportion  between  finite  and  infinite.  Therefore  if  Jesus 
Christ  is  not  Jehovah,  to  couple  him  with  the  Father  in 
the  same  baptismal  dedication,  is  a  thousand  times  more 
unseemly  than  to  harness  a  snail  and  an  elephant  together. 
And  what  is  said  of  the  Son  in  this  article,  equally  respects 
the  Holy  Ghost. 


108  CHRIST   THE   JUDGE. 

Jesus  Christ  is  appointed  the  judge  of  quick  and  dead 
but  how  can  he  execute  the  office  unless  he  is  Jehovah  " 
His  eye  must  survey  every  moment  all  the  actions,  words, 
and  thoughts  that  are  passing  everywhere  throughout  the 
earth;  and  his  memory  must  retain  distinctly  all  the 
amazing  number  of  actions,  words,  and  thoughts,  that  will 
have  passed  from  the  world's  creation  till  its  dissolution. 
If  but  a  single  wickedness,  committed  in  a  sinner's  bosom, 
escapes  him ;  or  but  a  single  cup  of  cold  water,  given 
unto  any  in  the  name  of  a  disciple,  is  forgotten;  he  can 
not  judge  right  judgment.  Now,  if  you  think  a  creature's 
comprehension  can  survey  and  retain  all  these  things  — 
and  modern  faith,  though  straining  out  a  Bible-gnat,  will 
swallow  down  a  hundred  camels  —  still  I  ask,  how  can 
Jesus  know  the  hearts  of  men,  unless  he  is  Jehovah  ? 
This  prerogative  belongs  to  God  alone. 

Solomon  prays  in  this  manner,  Jehovah,  God  of  Israel, 
thou,  even  thou  only,  knowest  the  hearts  of  all  the  chil 
dren  of  men.  And  Jehovah  says  of  himself,  I  search  tJ/e 
heart,  and  try  the  reins. 

Now  Jesus  does  the  same;  therefore  he  is  Jehovah, 
and  qualified  to  be  a  judge.  He  shewed,  while  on  earth, 
that  lie  knew  what  was  in  man  ;  he  knew  their  thoughts  ; 
disclosed  the  inward  reasonings  of  their  hearts  ;  and  de 
clares  concerning  himself,  that  all  the  churches  shall  know 
that  I  am  he  ivho  search  the  reins  and  hearts  ;  and 
being  able  to  do  this,  he  is  qualified  for  judge,  arid  there 
fore  adds,  I  will  give  to  every  one  of  you,  according  to 
your  works. 

The  divinity  of  Christ  proved  a  sad  bone  of  contention 
among  the  Jews,  who  judged  of  him  from  his  mean  ap- 


ONE   WITH   THE    FATHER.  109 

pearance,  and  not  from  his  godlike  works  and  words.  At 
one  time  he  tells  them,  land  my  Father  are  one.  The 
Jews  understood  .his  meaning  well,  and  cried  out,  We  stone 
ihee  for  blasphemy, -  because  that  thou,  being  a  man, 
makest  thyself  God. 

At  another  time  he  says,  My  Father  worketh  hitherto, 
and  I  work.  I  work  with  uncontrolled  power,  as  my 
Father  works ;  and  all  things  obey  me  and  my  Father 
equally.  Hereupon  the  Jews  sought  to  kill  him,  because 
he  had  said  that  God  was  his  Father  (id to v  srare'^a,)  his 
own  proper  or  peculiar  Father),  making  himseJf  thereby 
equal  with  God.  The  Jews  knew,  though  some  among 
ourselves  do  not,  what  Jesus  meant  by  calling  God  his 
own  proper  Father.  They  perceived  by  this  expression, 
that  he  made  himself  so  partake  of  his  Father's  divine 
nature,  as  an  earthly  son  partakes  of  his  father's  human 
nature,  which  is  the  same  in  both  ;  and  that  Jesus  hereby 
would  distinguish  himself  both  from  angels,  who  are  cre 
ated  sons  of  God,  and  from  believers,  who  are  adopted 
sons ;  and  for  this  expression,  which  seemed  presumptu 
ous  and  blasphemous,  they  sought  to  kill  him. 

On  another  occasion,  Jesus  took  the  incommunicable 
name  to  himself,  saying,  before  Abraham  was,  I  AM  ; 
and  this  so  enraged  the  Jews,  that  they  took  up  stones  to 
cast  at  him.  Now  stoning  was  the  legal  punishment  for 
blasphemy. 

When  Jesus  is  accused  of  blasphemy  for  making  him 
self  God,  he  never  does  refute  the  charge,  but  either  vin 
dicates  his  high  claim  in  a  covert  way,  which  was  needful 
then,  that  his  death  might  not  be  hastened ;  or  he  passeth 
over  the  charge  in  silence.  And  is  silence,  in  such  a 


110  JESUS    THE    "I   AM," 

weighty  matter,  consistent  with  the  character  of  Jesus? 
If  he  had  not  been  Jehovah,  surely  it  behoves  him,  when 
called  a  blasphemer,  to  tell  them  plainly,  "  You  mistake 
my  words,  I  am  not  God,  nor  meant  to  call  myself  so." 

This  charge  of  blasphemy  pursued  Jesus  through  his 
ministry,  and  at  length  nailed  him  to  the  cross.  At  his 
trial,  he  is  first  brought  before  the  Jewish  council,  where 
some  frivolous  things  are  urged,  but  nothing  proved. 
Then  Caiaphas  stands  up,  and  says,  Art  thou  the  Son  of 
the  blessed  ?  Christ's  appointed  hour  was  new  come,  and 
his  answer  is  no  longer  covert ;  Jesus  saith,  I  AM.  The 
high-priest,  knowing  well  the  meaning  of  his  words,  rends 
his  clothes,  and  says,  What  need  have  we  of  further  wit 
nesses.  Te  have  heard  his  blasphemy.  What  think  ye  '! 
And  they  all  condemned  him  to  be  guilty  of  death. 

Next  he  is  hurried  before  the  bar  of  Pilate,  to  have 
their  sentence  confirmed.  Here,  again,  some  idle  mat 
ters  are  first  urged,  but  not  regarded  by  the  governor. 
Jesus  is  accused  of  aspiring  to  be  king,  but  satisfies 
Pilate  by  declaring,  his  kingdom  is  not  of  this  world. 
At  length  the  capital  charge  of  blasphemy  is  brought, 
which  finished  the  trial.  We  hare  a  law,  say  the  Jews, 
and  by  our  law  he  ought  to  die,  because  lie  made  himself 
the  SON  of  God.  Pilate,  hearing  this,  ivas  much  afraid  ; 
and  going  to  the  judgment-hall  again,  says  to  Jesus, 
Whence  art  thou?  But  Jesus  gave  him  no  answer. 
Pilate  saith,  Speakest  thou  not  unto  me  ?  Knowest  thou, 
not  that  I  have  power  to  crucify  thee,  and  power  to 
release  thee  ?  Jesus  answered,  Thou  couldest  have  no 
power  at  all  against  me,  except  it  were  given  thee  from 
above:  therefore  he  that  delivered  me  unto  thee,  hath  the 


THE   JEHOVAH.  Ill 

greater  sin.  This  answer  somewhat  checked  Pilate,  but 
an  outcry  from  the  Jews  quickens  him,  and  he  passetb 
sentence. 

Thus  both  at  the  bar  of  Caiaphas  and  Pilate,  the  capi 
tal  charge  brought  against  Jesus  was  blasphemy,  or  the 
calling  himself  in  a  peculiar  sense  the  Son  of  God,  and 
thereby  making  himself  equal  with  God.  For  this  he 
was  condemned  to  die  ;  and  he  suffered  death  as  a  blas 
phemer  for  laying  claim  to  divinity.  And  were  he  now 
in  Britain,  a  multitude  of  those  who  are  fed  at  his  altar 
would  lift  a  heel  against  him,  and  hail  him  to  a  gibbet, 
and  cry  out  as  before,  If  tlwu  be  the  SON  of  God,  come 
down  from  thy  gallows,  and  we  will  believe  that  thou  art 
the  proper  Son  of  God — neither  an  adopted  Son,  nor  a 
created  Son,  but  the  only  begotten  Son  of  the  Father. 

Perhaps  they  might  go  further — so  great  is  their  zeal 
— and  having  crucified  the  Saviour  on  a  false  charge  of 
blasphemy,  might  crucify  his  followers  on  a  base  pretence 
of  idolatry.  A  minute  philosopher  has  dared  to  publish 
muttering  words  about  it ;  one  who  likes  to  live  upon  the 
alms  arising  from  the  Lord's  service,  and  can  say  genteelly, 
flail,  Master,  and  betray  the  Master's  honor  as  a  friend 
of  old  did. 

When  Jesus  says,  the  father  is  greater  than  he,  and 
the  Son  is  ignorant  of  the  day  of  judgment,  these  things 
must  be  ascribed  to  his  human  nature.  As  touching  his 
Godhead,  he  is  equal  to  the  Father,  being  declared  to  be 
owe  with  the  Father,  one  in  nature,  and  bearing  his  express 
image;  but  as  touching  his  manhood,  is  inferior  to  the 
Father  :  and  his  human  nature,  we  are  told  grew  in  wis 
dom  and  stature,  which  supposeth  a  finite  boundary. 


112  JESUS   THE   ONLY   BEGOTTEN   SON 

And  though  at  last  the  kingdom  of  Christ  will  "be  deliv 
ered  up  to  the  Father,  this  must  be  understood  of  his 
mediatorial  kingdom.  All  things  are  administered  at 
present  by  the  hand  of  Jesus,  as  God-man  mediator ;  but 
when  this  dispensation  ends,  the  kingdom  will  return  to 
its  original  order ;  and,  when  thus  returned,  it  is  not  said 
the  Father  will  be  all  in  all,  but  God  (the  triune  God) 
will  be  all  in  all. 

That  the  Son  will  not  lose  his  essential  kingdom  as 
God,  when  his  mediatorial  kingdom  as  God-man  cease th, 
seems  plain  from  these  words  of  the  Father  to  the  Son — 
Thy  throne,  0  God,  is  for  ever  and  ever  ;  which  words 
ascribe  an  everlasting  dominion  to  the  Son,  when  his 
mediatorial  kingdom  is  no  more. 

Thus,  Sir,  I  have  given  you  a  summary  proof  of  Christ's 
divinity  from  the  .Bible  ;  and  can  you  suppose  that  the 
Scripture  would  tell  you  plainly,  again  and  again,  that 
Jesus  Christ  is  Jehovah  —  is  God — the  true  God  —  the 
mighty  God — the  just  God — and  God  over  all,  blessed 
for  evermore,  if  he  was  not  truly  God  ?  All  these  lofty 
expressions  are  applied  to  Jesus  Christ,  and  they  would 
naturally  mislead  plain  men,  yea,  and  would  confound  all 
plain  language,  if  he  is  not  truly  God.  A  man  must 
have  the  old  serpent's  subtlety,  and  chop  and  mince  his 
logic  mighty  fine,  who  can  banish  Christ's  divinity  out  of 
these  expressions.  But  what,  then,  must 'become  of  the 
poor,  who  are  the  chief  subjects  of  the  gospel-kingdom  ? 
They  cannot  buy  the  spawn  of  subtle  brains,  nor,  if  pur 
chased,  could  digest  it.  They  have  nothing  but  the  Bible, 
and  if  Jesus  is  not  truly  God,  the  Bible  would  mislead 
them  ;  and  so,  for  want  of  a  scribe's  cap  and  dictionary, 
they  must  all  miscarry  truly. 


OF   THE   FATHER.  113 

You  have  heard  before,  that  the  -wise  arc.  taken  in 
their  own  craftiness;  and  now,  sir,  hear  how  the  Lord 
takes  them.  Gins  and  snares  are  scattered  in  his  word  to 
catch  a  subtle  scribe,  just  as  traps  are  laid  by  us  to  catch 
a  fox  or  foulmart.  Every  fundamental  doctrine  meets 
with  something  which  seems  directly  to  oppose  it ;  and 
these  seeming  contradictions  are  the  traps  which  are  laid. 
A  lofty  scribe,  who  depends  upon  his  own  subtlety,  and 
cannot  pray  sincerely  for  direction,  is  sure  to  be  taken  in 
these  snares ;  but  a  humble  praying  soul  escapes  them, 
or,  if  his  foot  be  caught,  the  snare  is  broken,  and  hi:j 
soul  delivered. 

Some  things  spoken  of  the  human  nature  of  Christ, 
and  of  his  mediatorial  character  and  office,  are  the  traps 
laid  about  his  divinity  to  catch  a  modern  scribe  ;  as  the 
meanness  of  Christ's  appearance  in  Judea  was  a  trap  to 
catch  an  ancient  rabbi. 

Isaiah  has  an  awful  word  about  these  traps  which  an« 
laid  around  the  Saviour's  person.  He  (Jesus)  shall  be 
for  a  sanctuary  (unto  some),  but  for  a  stone  of  stum 
bling  and  a  rock  of  offence  to  both  the  houses  of  Israel ; 
for  a  gin  and  for  a  snare  to  the  inhabitants  of  Jerusa 
lem.  And  they  were  taken  in  the  snare,  for  they  cruci 
fied  the  Lord  of  glory  as  a  vile  blasphemer. 

No  one  has  cause  to  complain  of  these  traps,  because 
the  Holy  Spirit's  guidance  is  promised  to  all  them  that 
seek  it  earnestly ;  and  if  men  are  too  lazy  or  too  lofty  to 
seek  this  assistance,  they  are  justly  suffered  to  stumble, 
and  fall,  and  be  broken,  and  be  snared,  and  be  taken. 

But,  sir,  if  you  would  take  a  modern  rabbi  for  your 
tutor,  and  scat  yourself  beneath  his  feet,  and  catch  the 
ii 


114:  JESUS    A    STUMBLING    STOXE 

4- 

droppings  of  his  mouth,  whither,  whither  must  you  fly  for 
shelter  ?  Alas  !  the  modern  scribes  are  just  in  such  a 
hobble  now  about  Jesus,  as  the  Jewish  scribes  were. 
Some  said  then,  he  is  John  the  baptist  ;  others  said,  No ; 
he  is  Ellas ;  and  others  contradicted  both,  and  called  him 
Jeremias,  or  one  of  the  prophets.  So  it  was  then  ;  and 
so  it  is  now.  Some  say,  he  is  a  mere  man,  as  the  Turks 
say  ;  and  such  professors  only  need  a  pair  of  whiskers,  to 
pass  for  Mussulmen.  Others  say,  he  has  an  angel's 
nature,  but  is  head  and  shoulders  taller  than  the  highest 
angel ;  others  contradict  them  both,  and  say,  he  is  a  God  ; 
but  having  lost  a  small  article  in  St.  John's  Greek  gospel, 
he  is  not  the  God.  Others  laugh  at  this,  and  say,  he  is 
no  God  at  all,  but  hoisted  into  Godship  by  his  office ;  and 
must  be  worshipped  in  a  lower  strain,  as  wily  courtiers 
worship  princes,  as  starving  Levites  worship  patrons,  as 
antiquarians  worship  rust,  or  as  Christian  men  will  worship 
mammon. 

Again,  whilst  some  affirm  he  is  not  truly  God,  others 
have  affirmed  he  was  not  truly  man,  or  had  no  real  human 
nature  ;  and  so  amongst  them  all  they  have  stripped  him 
worse  than  the  Roman  soldiers  did,  who  took  his  clothes, 
yet  left  his  carcass ;  but  these  rogues  have  run  away  with 
every  thing.  According  to  their  various  fancies,  he  is 
neither  God,  nor  angel,  nor  man  ;  and  what  else  they  can 
make  him,  I  sec  not,  unless  it  be  a  devil,  as  the  Jewish 
scribes  made  him. 

Thus  Jesus  proves  a  sad  stone  of  stumbling  to  the  lofty 
scribes  who  flounder  round  about  him,  and  bedaub  him 
grievously,  but  cannot  get  up  to  him  ;  and  as  every  scribe 
grows  sharper  than  his  brother,  some  new  nature  is  invented 


AND    ROCK    OF    OPFEXCE.  115 

for  the  Saviour.  And,  sir,  if  you  renounce  the  plain 
account  of  the  Bible,  you  will  find  as  many  caps  for 
Christ's  head,  as  there  are  fancies  in  a  scribe's  brain. 

If  Jesus  Christ  is  not  truly  God,  all  his  apostles, 
excepting  Judas,  were  idolaters  ;  for  they  worshipped  him 
with  great  solemnity  at  his  ascension.  Also  all  the 
Christians  of  the  first  and  purest  age  were  idolaters ;  for 
we  learn  from  undoubted  heathen  records,  that  they  prayed 
and  sang  praises  to  one  Jesus,  according  to  the  character 
given  them  by  Paul,  They  call  upon  the  name  of  Jesus 
Christ  our  Lord  in  every  place.  Yea,  and  all  the  angels 
too,  except  the  devils,  are  highly  guilty  of  idolatry ;  for 
they  sing  delightful  praises  unto  God  and  the  Lamb. 
Which  adoration  puts  the  devils,  who  are  utter  haters  of 
idolatry,  in  a  cruel  rage  at  the  book  of  Revelations,  where 
this  worship  is  recorded,  and  makes  them  raise  up  human 
tools  to  vilify  the  book,  and  try  to  banish  it  from  the 
sacred  canon. 

Enough,  enough,  doctor ;  put  no  more  sheaves  upon 
the  cart,  lest  you  break  it  down.  An  overstocked  market 
oversets  it  commonly  ;  and  a  drove  of  lean  proofs  coming 
after  the  other,  may  prove  like  Pharaoh's  second  drove  of 
lean  oxen,  which  devoured  all  the  fat  ones.  I  would 
have  no  more  than  just  enough  —  cramming  only  breeds 
a  surfeit.  And  I  have  heard  enough  to  satisfy  me  that 
Jesus  is  my  Maker  and  Preserver  —  the  God  in  whom  I 
live,  and  move,  and  have  my  being — who  deserves  my 
highest  worship  and  my  best  obedience.  And  it  seems 
agreeable  to  common  sense,  that  none  can  redeem  a  world 
but  the  Maker  of  it.  Yet  I  am  still  in  the  dark  about 
your  new  covenant.  How  does  it  differ  from  the  old ; 


110  THE    NEW    COVENANT 

and  how  must  I  get  a  slice  of  the  new  ?  Nature,  you 
say,  cannot  carve  for  herself;  who,  then,  must  do  this 
office  for  her,  and  put  the  meat  upon  her  trencher  ? 

An  answer  to  both  your  questions  will  occasion  some 
little  repetition,  sir,  yet  not  a  needless  one,  since  it 
respects  the  way  to  life,  which  is  too  commonly  mistaken. 

In  a  covenant  of  works,  a  man  must  work  for  life  by 
his  own  will  and  power,  or  by  the  natural  abilities  he  is 
endowed  with.  He  stands  upon  his  own  legs,  and  hud 
need  look  well  to  them  ;  for  the  tenor  of  this  covenant  is, 
Do,  and  live  ;  transgress,  and  die.  A  single  trip  ruins 
all ;  as  in  angels,  so  in  Adam  ;  but  if  the  whole  is  kept 
without  a  flaw,  a  right  to  life  is  purchased  by  virtue  of  the 
covenant  promise. 

In  the  covenant  of  grace,  all  things  arc  purchased  for 
us,  and  bestowed  upon  us,  graciously  or  freely. 

These  two  covenants  are  called  the  old  and  new ; 
no  more  are  noticed  in  Scripture ;  and  a  suitable  law 
respecting  both  is  mentioned  —  the  law  of  u-orks,  and 
the  law  of  faith.  All  other  laws  are  cobwebs  of  a 
human  brain  —  such  as  the  law  of  sincere  obedience,  the 
law  of  lore,  &c.  For  love  and  obedience  are  the  fruits 
of  faith,  and  not  the  law  of  the  new  covenant. 

And  now,  sir,  God  himself  sha1!  tell  you  by  the  mouth 
of  Jeremiah  what  the  new  covenant  is.  Behold,  the  days 
come,  saith  the  Lord,  that  I  will  make  a  new  covenant 
with  the  house  of  Israel,  not  like  that  I  made  at  Sinai  ; 
but  this  shall  be  the  covenant,  I  will  put  my  law  in  their 
inward  parts,  and  write  it  in  their  hearts;  1  will  ^ 
their  God,  and  they  shall  be  my  people ;  I  will  forgive 
t/ieir  iniquities,  and  remember  their  sins  no  more. 


A    COVENANT   OF   GRACE.  117 

Ezekiel  describes  tins  covenant  more  minutely  —  I  will 
sprinkle  clean  water  upon  you,  and  ye  shall  be  clean  ;  I 
will  cleanse  you  from  all  your  fllthiness  and  all  your 
idols  ;  I  will  give  you  a  new  heart,  and  1  will  put  a  new 
spirit  in  you  ;  I  will  take  the  stony  heart  out  of  your  flesh, 
and  I  will  give  you  an  heart  of  flesh  ;  I  ivill  put  my 
Spirit  within  you,  and  cause  you  to  walk  in  my  statutes. 

The  new  covenant  is  here  shown  to  consist  of  a  rich 
and  gracious  bundle  of  free  promises,  in  which  I  will  and 
I  will  runs  through  the  whole.  God  does  not  say,  "  Make 
yourselves  obedient,  and  then  I  will  sprinkle  clean  water 
upon  you,  to  wash  away  guilt ;"  but  he  says,  "  /  will  do 
both  ;  I  will  pardon  you,  and  make  you  obedient  also ; 
yea,  /  will  do  everything,  and  do  it  by  my  Spirit.  Not 
your  own  might,  but  my  Spirit  shall  sanctify  your  heart, 
and  engage  your  feet  to  walk  in  my  statutes." 

This  covenant  is  too  glorious  for  nature  to  behold.  She 
shrinks  from  the  dazzling  sight ;  fears  woful  consequences 
from  it ;  and,  trembling  for  morality,  beseeches  the  vicar 
to  marry  Moses  unto  Jesus,  and  couple  the  two  covenants. 
From  this  adulterous  alliance  springs  the  spurious  cove 
nant  of  faith  and  works,  with  a  spruce  new  set  of  duties, 
half  a  yard  long,  called  legally-evangelical,  or  evangeli 
cally-legal  ;  unknown  to  Christ  and  his  apostles,  but  dis 
covered  lately  by  some  ingenious  gentlemen. 

However,  Jesus  does  not  thank  old  nature  for  her  fears. 
He  has  promised  in  his  covenant  to  provide  a  new  heart, 
and  good  feet,  as  well  as  justification  and  pardon  ;  and 
what  he  promiseth  he  will  perform.  Jesus  does  not  want 
the  staff  of  Moses  ;  nor  will  the  master  of  the  house  suffer 
an  alliance  with  his  servant. 


118    PARTAKERS  OF  THE  NEW  COVENANT. 

And  so  much,  sir,  for  the  nature  of  the  new  covenant. 
Your  next  question  was  —  How  do  we  become  partakers 
of  it  ?  Now  the  blessings  of  this  covenant  were  all  pur 
chased  by  Jesus,  and  are  lodged  in  his  hand  to  dispose  of ; 
free  pardons  to  bless  a  guilty  sinner,  free  grace  to  sanc 
tify  his  nature,  with  full  power  to  lead  him  safe  to  Canaan. 
Jesus  therefore  says,  Look  to  me  and  le  saved ;  Come  to 
me  and  I  will  give  you  rest.  But  the  bare  command  and 
invitation  of  his  Word  will  not  bring  us  to  him. 

Nature  lost  her  legs  in  paradise,  and  has  not  found 
them  since  ;  nor  has  she  any  will  to  come  to  Jesus.  The 
way  is  steep  and  narrow,  full  of  self-denials,  crowded  up 
with  stumbling-blocks.  She  cannot  like  it ;  and,  when 
she  does  come,  it  is  with  huge  complaining.  Moses  is 
obliged  to  flog  her  tightly,  and  make  her  heart  ache,  be 
fore  she  will  cast  a  weeping  look  on  Jesus.  Once  she 
doated  on  this  Jewish  lawgiver,  was  fairly  wedded  to  him, 
and  sought  to  please  him  by  her  works,  and  Le  seemed  a 
kindly  husband  ;  but  now  be  grows  so  fierce  a  tyrant, 
there  is  no  bearing  of  him.  When  she  takes  a  wry  step, 
his  mouth  is  always  full  of  cursing ;  and  his  resentments 
are  so  implacable,  no  weeping  will  appease  him,  nor  pro 
mise  of  amendment. 

Why,  doctor,  you  are  got  into  your  altitudes  —  I  do 
not  understand  you.  Figures  are  above  my  match  ;  T 
never  could  get  through  arithmetic.  Pray,  let  us  have 
plain  English. 

So  you  shall,  sir.  Man  is  born  under  the  law  of  works, 
and  of  course  is  wedded  to  that  law ;  it  is  the  law  of  his 
nature.  Traces  of  the  moral  law  arc  still  upon  his  heart ; 
the  fall  has  blotted  the  two  tables,  but  not  defaced  them 


SINAI   BREAKS   THE   LEGAL   HEART.  119 

wholly.  Where  revelation  is  bestowed,  the  tables  are  re 
newed  as  at  Sinai ;  but  only  wrote  as  yet  in  stone,  not  on 
the  heart.  By  means  of  the  moral  sense  and  revelation, 
men  acquire  some  notion  of  a  covenant  of  works.  This 
covenant  suits  their  nature,  and  is  understood  in  a  mea 
sure,  though  neither  in  its  full  extent,  nor  in  its  awful 
penalties.  Jesus  begins  his  lectures  Avith  the  law  of 
works,  somewhat  known  to  the  scholar,  and  urges  that 
law  on  his  conscience  with  vigor,  to  drive  him  to  the  law 
of  faith.  The  young  Israelite  is  called  to  Mount  Sinai, 
where  Jesus  trains  his  people  now,  as  he  did  aforetime. 
And  till  the  heart  has  had  a  thorough  schooling  here,  has 
heard  and  felt  the  thunders  of  the  law,  it  will  be  hard  and 
ston}^.  It  may  be  pitiful  to  others,  but  wants  compassion 
for  itself;  may  weep  at  a  neighbor's  ruin,  but  cannot 
truly  feel  for  its  own.  The  bosom  is  so  bound  about  with 
wrappers  of  obedience,  that  when  the  curses  of  the  law 
are  heard,  they  only  tingle  in  the  car,  and  graze  upon  the 
breast,  but  do  not  pierce  the  conscience.  The  man  know- 
eth  not  his  real  danger  ;  the  law  of  works  refreshes  him  ; 
and  while  he  sippeth  comfort  from  his  faint  obedience, 
Jesus  Christ  is  only  used  as  a  make-weight  —  like  the 
small  dust  thrown  in  a  scale  to  turn  the  balance. 

Now  Sinai  breaks  the  legal  heart,  and  takes  the  stone 
away.  Here  the  heart  of  flesh  is  given;  Jesus,  by  his 
Spirit,  sets  the  law  home  upon  the  sinner's  conscience  ; 
then  he  feels  that  the  curses  in  the  law  are  his  proper  por 
tion —  not  because  he  is  the  chief  of  sinners,  but  because 
he  is  a  sinner.  Thus  his  bosom  is  unswaddled,  the  heart 
begins  to  bleed,  the  mouth  is  stopped  quite,  all  legal  wor 
thiness  is  gone,  he  stands  condemned  by  the  law,  and  all 


1  20  FREE   SALVATION   NEEDFUL. 

his  hope  is  fixed  on  Jesus.  While  the  law  was  written 
only  upon  paper,  he  found  no  galling  condemnation.  Ills 
heart,  like' the  stony  tables,  received  the  letter,  and  felt 
no  impression  ;  but  when  the  commandment  reached  h'us 
inmost  soul,  then  he  died.  This  makes  a  free  salvation 
highly  needful,  a  whole  Saviour  truly  precious,  and  &  2)Urc 
covenant  of  grace  delightful.  And  now  the  scholar  comes 
to  Jesus  Christ  with  cap  in  hand,  and  bended  knee,  and 
bleeding  heart,  and  with  Peter's  prayer,  Lord,  save,  or  I 
perish. 

Being  thus  convinced  of  sin,  his  heart  can  have  no  rest 
till  he  receives  a  pardon,  and  finds  that  peace  of  God 
which  passeth  understanding.  He  feels  a  real  condem 
nation,  and  must  have  absolution,  not  from  man,  but  God. 
Once  he  prayed  for  pardon,  and  rose  up  from  his  knees 
contentedly  without  it.  His  heart  was  whole,  he  did  not 
want  a  pardon  ;  nay,  it  seemed  a  presumption  to  expect  it. 
Yet  sure,  what  we  may  ask  without  presumption,  we  may 
expect  without  presumption.  But  now  the  scholar  sees 
his  legal  title  unto  heaven  is  lost,  raid  finds  a  legal  con 
demnation  in  his  breast  besides,  which  makes  him  hasten 
to  the  surety,  and  call  upon  him,  as  the  Lamb  of  God 
who  takes  away  our  sins,  and  as  t/te  Lord  our  righteous 
ness.  He  views  the  surety,  as  his  law-fulliller,  both  as 
his  legal  title,  and  his  legal  sacrifice  ;  and  he  wants  an 
application  of  these  blessings  to  his  heart  —  an  application 
by  the  Holy  Spirit,  to  witness  they  are  placed  to  his 
account. 

He  sees  a  need  that  both  the  legal  title  and  the  legal 
sacrifice  should  be  imputed  to  answer  all  the  law's  demands. 
And  he  marvels  much  that  any  who  allow  the  imputation 


HUNGERING    FOB   HOLINESS.  121 

of  Christ's  death  should  yet  object  to  the  imputation  of  his 
life.  Since,  if  the  obedience  of  Christ's  death  may  be 
imputed,  or  placed  to  our  account,  for  pardon,  why  may 
not  the  obedience  of  his  life  be  imputed  also  for  justifica 
tion,  or  a  title  unto  glory  ?  One  is  fully  as  easy  to  con 
ceive  of  as  the  other.  Both  are  purchased  by  the  surety; 
both  are  wanted  to  discharge  our  legal  debts ;  and  both 
will  be  embraced  and  sought  with  eagerness,  when  our 
debts  and  wants  are  truly  known.  "But  here  the  matter 
sticks  :  men  do  not  feel  their  wants,  and  so  reject  imputed 
righteousness.  The  heart  must  be  broken  down,  and 
humbled  well,  before  it  can  submit  to  this  righteousness. 
Till  we  see  ourselves  utter  bankrupts,  we  shall  go  about 
to  establish  our  own  righteousness,  and  cannot  rest  upon 
the  surety's  obedience,  the  God-man's  righteousness,  as 
our  legal  title  unto  glory. 

But,  sir,  this  is  not  all.  Every  one  who  is  born  of  God 
is  made  to  hunger  for  implanted  holiness,  as  well  as  thirst 
for  imputed  righteousness.  They  want  a  meetness  for 
glory,  as  well  as  title  to  it ;  and  know  they  could  not  bear 
to  live  with  God,  unless  renewed  in  his  image.  Heaven 
would  not  suit  them  without  holiness,  nor  could  they  see 
the  face  of  God  vvithout  it.  And  having  felt  the  guilt  of 
sin,  and  the  plague,  of  theiv  sinful  nature,  by  conviction 
from  the  Holy  Spirit,  this  has  taught  them  both  to  dread 
sin  and  loathe  it  —  to  loathe  it  for  its  vile  unclcanness,  and 
dread  it  for  the  curse  it  bringa.  They  consider  sin  as 
bringing  both  the  devil's  nature  and  the  devil's  hell. 
They  view  it  and  detest  it,  as  the  poison  of  the  moral 
world,  the  filthiness  of  a  spirit,  the  loathing  of  a  Holy  God, 
and  such  a  cursed  abomination,  as  nothing  but  the  blood 
of  Christ  could  purge  away. 


122  IMPUTED    RIGHTEOUSNESS. 

And,  sir,  where  imputed  righteousness  is  not  only 
credited  as  a  gospel  doctrine,  but  received  by  the  Holy 
Spirit's  application,  it  produces  love  to  Jesus  —  tender 
love,  with  gratitude.  And  this  divine  love  not  only 
makes  us  willing  to  obey  him,  but  makes  us  like  him  :  for 
God  is  love. 

Christian  holiness,  springing  from  the  application  of 
imputed  righteousness,  is  a  glorious  work  indeed  —  far  ex 
ceeding  moral  decency,  its  thin  shadow,  and  its  dusky 
image.  It  is  a  true  dcvotedncss  of  heart  to  God,  a  seek 
ing  of  his  glory,  walking  in  his  fear  and  love,  rejoicing  in 
him  as  a  reconciled  Father,  and.  delighted  with  his  service, 
as  the  only  freedom. 

Full  provision  is  made  for  this  holiness  in  the  new  cov 
enant  ;  and  Jesus,  the  noble  king  of  Israel,  bestows  it  on 
his  subjects.  Let  me  repeat  his  words,  I  will  give  a  new 
heart,  and  put  my  Spirit  within  you,  and  cause  you  iu 
walk  in  my  statutes.  Believers  look  to  him  with  prayer 
and  faith  ;  by  looking  are  transformed  into  his  linage  ; 
and  taste  the  blessed  fruits  of  Canaan  before  they  pass  the 
banks  of  Jordan. 

But,  sir,  the  holiest  Christian  can  put  no  trust  in  his 
holiness.  His  daily  seeking  to  grow  in  grace,  proves  his 
holiness  defective.  Tekel  is  written  on  every  duty,  Tlion 
art  weighed  in  the  balance  and  found  iv  anting.  And  he 
knows  the  meaning  of  those  weighty  words,  applicable  both 
to  soul  and  body  —  Verily,  every  man  at  I; is  best  estate, 
is  altogether  vanity.  His  utmost  holiness  and  freest  ser 
vices  do  not  answer  the  demand  of  God's  law ;  and  if  de 
pended  on  for  justification  in  any  measure,  would  bring 
him  under  the  law's  penalty,  and  condemn  him.  He  is 


THE  HUMAN  HEART  FULL  OF  WILES.    123 

therefore  forced  to  fly  out  of  himself  entirely,  and  seek  a 
refuge  only  in  Christ. 

Nay,  doctor,  you  must  not  take  your  gloves  out  yet,  nor 
handle  your  staff,  as  if  preparing  for  a  march.  I  have  a 
bag  of  foxes  by  my  side,  which  must  be  let  out,  one  by 
one,  before  we  part.  If  you  can  hunt  them  down,  it  will 
be  well ;  if  not,  they  may  spoil  your  sheepfold,  and  worry 
all  your  doctrine. 

Sir,  I  am  sick  of  foxes.  My  father  gave  me  one,  and 
I  am  bound  to  keep  him  during  life.  Every  day  I  smell 
him,  and  scarce  know  how  to  keep  him  chained  in  his 
kennel,  he  is  so  crafty.  His  kennel  and  your  bag,  I  sup 
pose,  are  just  the  same,  nothing  but  a  human  breast. 
And  sure  no  fox  is  half  so  full  of  wiles,  as  the  human 
heart. 

Well,  but  doctor,  I  must  open  my  bag.  Pray,  take  a 
peep  on  this  young  cub,  and  listen  to  his  chatter. 
"  Faith  !"  he  cries,  "what  is  faith?  Every  simpleton 
who  has  learnt  his  creed  may  believe,  though  he  cannot 
reckon  twenty.  Pooh  !  I  would  not  give  a  straw  for  all 
the  faith  of  all  your  ancient  and  your  modern  saints  —  not 
I ;  give  me  a  budget  of  good  works.  -  Faith  !  what  can 
faith  do  ?  A  poor  empty  thing  without  a  grain  of  merit. 
The  other  night  1  waited  on  friend  Sarle,  your  honest 
neighbor,  and  supped  in  his  henroost,  amidst  a  deal  of 
cackling  music.  When  I  marched  off,  a  straggling  goose 
was  hard  at  hand,  and  I  was  much  inclined  to  ask  her  to 
my  lodging ;  for  company  is  pleasant,  and  the  night  was 
dark  :  but  my  stomach  being  crammed  with  poultry,  and 
a  barking  dog  appearing,  I  let  the  waddling  dame  go  off 
quietly.  This  noble  act  of  mercy,  such  as  Christians  often 


124  THE   POLE   TO   A   DROWNING  3IAN, 

show,  must  justify  me  more  than  a  thousand  of  your  pit 
eous  acts  of  faith."  You  hear  doctor,  how  he  chatters. 

Yes,  sir,  so  I  could  chatter  once  ;  and  we  are  apt  to 
undervalue  what  we  do  not  understand.  But  all  posses 
sors  of  divine  faith  esteem  it  highly,  and  call  it,  as  St. 
Peter  does,  precious  faith.  It  brings  a  precious  view 
of  Christ,  and  draweth  precious  blessings  from  him.  It 
is  a  grace  which  quarrels  much  with  human  pride,  and 
makes  its  only  boast  of  Jesus ;  and  is  not  meant  to  bo 
our  justifying  righteousness,  else  it  might  learn  to  boast 
too.  Faith  says,  In  the  Lord  have  I  righteousness  ;  and 
tells  a  sinner,  "  I  cannot  save  tkee  :  "  Thou  art  saved  ly 
grace  through  faith.  The  grace  of  Jesus  brings  salva 
tion ;  and  through  faith,  as  an  instrument  put  in  the 
sinner's  hand,  he  is  enabled  to  reach  the  grace  ;  just  as  a 
beggar,  by  his  empty  cap  stretched  forth,  receives  an 
alms. 

A  pole  held  to  a  drowning  man.  and  by  which  he  is 
drawn  to  land,  saveth  him,  just  as  faith  saves  a  sinner. 
In  a  lax  way  of  speaking,  we  are  said  to  be  saved  by 
faith ;  and  so  the  drowning  man  might  say  he  was  saved 
by  the  pole,  though  in  truth  he  was  rescued  by  the  mercy 
of  a  neighbor,  who  thrust  a  pole  towards  him,  and  thereby 
drew  him  safe  on  shore. 

Faith  could  have  no  room  in  a  covenant  of  grace,  if  it 
had  any  justifying  righteousness  of  its  own.  For  desert 
on  man's  part  is  not  consistent  with  such  a  covenant  : 
J£!se  grace  is  no  longer  grace. 

If  any  personal  or  relative  duty,  such  as  temperance  or 
charity,  had  been  made  the  instrument  of  obtaining  gos 
pel-blessings,  we  might  fancy  some  peculiar  worth  was  in 


AS    FAITH   TO   A   SINNER.  125 

that  duty  to  procure  the  blessings.  But  when  faith,  which 
is  only  lifting  up  an  empty  hand  or  a  longing  eye  to 
Jesus,  is  made  the  instrument  of  salvation,  it  is  clearly 
shewn  that  the  covenant  is  of  grace  wholly,  both  in  its 
contrivance  and  conveyance.  It  is  therefore  of  faith, 
that  it  might  be  by  grace. 

God  has  chosen  this  foolish  instrument  as  the  means  of 
receiving  salvation,  that  no  flesh  might  glory  in  his  pres 
ence.  Yet  foolish  as  the  instrument  may  seem,  it  is  of 
curious  heavenly  workmanship.  No  man,  with  all  his 
wit,  can  make  it ;  though  many  act  the  ape,  and  mimic 
it.  This  foolishness  of  God  is  wiser  than  men:  they 
cannot  comprehend  it ;  but  growl  at  God  as  dogs  howl  at 
the  moon. 

Doctor.  I  must  open  my  bag  again  :  young  cubs,  I  find, 
are  not  regarded  by  you.  Pray,  cast  a  look  upon  this 
old  fox ;  see  what  a  marvellous  length  of  grizzly  beard 
he  has  got !  Sure  he  must  have  been  as  old  as  Cain, 
and  hunted  oft  by  Enoch.  He  bears  a  very  decent  coun 
tenance,  you  see  ;  and  though  a  secret  thief  all  his  days, . 
will  preach  about  good  works,  I  warrant  him,  and  hope 
to  make  a  penny  of  them  ;  but  hear  him. 

"  None  can  justly  claim  more  merit  than  a  fox.  He 
nightly  watches  every  neighbor's  fold  and  henroost ;  and. 
like  an  upright  justice,  takes  up  every  vagrant  that  ho 
meets.  Yet  notwithstanding  all  our  vigilance,  we  are 
often  vilified  as  evil-doers,  and  are  told  by  the  bawling 
methodists,  that  our  good  works  will  not  justify  us.  Faith, 
you  know,  is  not  a  fox's  traffic  :  our  commerce  lies  in 
works,  and  by  good  works  we  live.  Yet  some  have 
lately  laid  us  on  GO  thick  with  texts  of  faith,  that  we  were 


126  OBEDIENCE    OF    CHRIST 

gravelled  by  them,  till  an  ancient  Reynard  started  up 
and  said,  why,  sure  the  Bible  can  afford  more  justifica 
tions  than  one.  This  proved  a  lucky  thought,  and  was 
happily  pursued.  One  fox  started  a  brace  presently, 
another  sprung  a  leash,  and  a  third  found  two  brace  sit 
ting.  You  may  think  our  hearts  were  much  refreshed  by 
these  reports,  and  the  justifications  were  in  this  order ; 
first  by  faith  alone,  then  by  works  alone,  then  by  faith 
and  works  conjointly,  and  then  by  neither  faith  nor  works 
at  all.  We  are  pretty  sure  of  escaping  by  one  or  another 
of  these  methods,  and  are  determined  to  try  them  all 
round.  In  the  meantime,  we  have  fixed  on  works  for  the 
first  hearing,  because  the  doctors  tells  us  that  only  faith 
can  justify  us  upon  earth ;  but  they  add,  though  works 
cannot  justify  us  here  below,  they  may  chance  to  justify 
us  in  the  world  above.  For,  say  they,  who  can  tell  what 
the  next  world  is.  and  whether  heavenly  beings  think  so 
highly  of  good  works  as  foxes  do  'I  Cain,  Ahitophcl, 
and  Judas,  one  in  each  dispensation,  are  retained  as  our 
counsel,  who  have  promised  to  exert  their  utmost.  And 
we  do  not  doubt  it,  because  they  have  been  cast  in  the 
first  trial,  for  want  of  faith  ;  and  their  next  chance  lieth, 
like  ours,  in  the  merit  of  their  works."  Well,  doctor, 
you  have  heard  this  subtle  orator  ;  what  think  you  ? 

I  think,  sir,  if  he  gets  a  testimonial,  the  fox  may  turn 
a  Levite.  His  creed  might  suit  a  modern  pulpit,  and  a 
sheepfold  would  suit  him  ;  it  affords  good  picking.  But 
to  the  business.  The  obedience  of  Christ,  our  surety,  is 
the  ground  and  meritorious  cause  of  justification.  Paul 
asserts,  We  are  justified  freely  by  grace  through  the 
redemption  that  is  in  Christ  Jesus.  He  declares 


THE    GROUND    OF   JUSTIFICATION.  127 

roundly,  By  the  obedience  of  ONE,  even  Christ,  shall 
many  be  made  righteous  ;  and  affirms  that  the  righteous 
ness  of  God  (the  (rod-man  surety),  is  unto  all,  and 
upon  all,  that  believe  ;  is  imputed  unto  all  that  believe  ; 
and  put  upon  all,  as  their  justification  robe.  David  will 
make  mention  of  this  righteousness,  and  of  this  only. 
Isaiah  tells  you  what  the  church's  faith  was  in  his  day, 
surely  in  the  Lord  have  I  righteousness ;  and  Peter 
writes  to  them,  who  have  obtained  precious  faith,  not 
through,  but  in  the  righteousness  of  our  God  and  Saviour 
Jesus  Christ. 

On  the  other  hand,  Paul  declares,  By  the  deeds  of  the 
law,  no  flesh  living  shall  be  justified  in  God's  sight ; 
and  intimates  that  a  justification  by  works  would  destroy 
the  covenant  of  grace,  To  him  that  ivorketh,  the  reward  is 
not  reckoned  of  grace,  but  o/debt ;  that  is,  if  any  could 
justify  himself  by  works,  his  reward  would  be  a  legal  debt, 
and  not  the  gift  of  gospel  grace.  The  text  alone,  if  there 
was  no  other,  would  exclude  all  justification  by  works,  as 
inconsistent  with  a  covenant  of  grace.  For  if  we  are 
justified  wholly  by  works,  the  reward  would  be  ivholly  of 
debt ;  if  justified  in  part,  it  would  be  partly  of  debt.  But 
God  has  no  debts  to  pay  in  the  gospel.  It  is  the  grace  of 
God  which  brings  salvation,  and  no  flesh  shall  glory  in 
his  presence. 

Thus  the  Bible  declares  that  no  man  shall  be  justified 
before  God  by  his  works  ;  that  men  are  justified  by  faith  ; 
and  that  faith  only  justifies  by  resting  on  the  obedience  of 
Christ  as  the  meritorious  causo  of  justification. 

But  this  matter  may  require  some  enlargement.  The 
Scripture  comprehends  all  wicked  men  in  the  general  name 


128          NO   MAN   JUSTIFIED    BY    II IS   WORKS. 

of  unbelievers;  and  Jesus  fays,  He  that  Idieveih  not  is 
condemned  already.  How  is  that  ?  Why,  every  man  Is 
a  sinner ;  and  the  law  declares,  the  wages  of  sin  is  deaf// . 
Of  course  a  sentence  of  death  is  passed  on  every  sinner, 
and  if  he  dies  in  unbelief,  he  needs  no  second  condemna 
tion,  because  he  is  condemned  already.  But  the  sentence 
of  the  law  is  a  silent  verdict,  not  heard  and  felt  by  uncon 
vinced  sinners,  else  they  would  %  to  Jesus  ;  neither  does 
the  law  declare  the  various  measures  of  that  death,  which 
are  due  to  various  sinners ;  it  only  says  in  general, 
"  Cursed  are  you,  and  ye  shall  die." 

Hence  we  may  learn  what  is  the  judge's  office  at  the  grand 
assize,  not  to  pass  a  second  condemnation  on  the  wicked  — 
that  would  bo  needless,  they  arc  condemned  already  —  but 
to  make  an  open  declaration  of  that  secret  verdict  which 
the  lav/  has  passed,  and  then  appoint  the  various  meanirey 
of  that  death  which  arc  due  to  sinners. 

When  a  jury,  in  our  courts  of  justice,  find  a  culprit 
guilty,  the  judge  passeth  sentence.  But  is  the  judgo's 
sentence  a  second  condemnation  ?  Not  at  till.  The  jury 
do  condemn  the  culprit,  and  the  judge  pronounccth  sen 
tence  according  to  the  jury's  verdict,  and  then  declares 
the  punishment  to  be  inflicted  on  the  convict. 

A  sinner  therefore  is  not  first  condemned  on  earth  for 
want  of  faith,  and  then  condemned  in  the  clouds  a  second 
time  for  want  of  righteousness.  No  ;  his  state  of  misery 
is  finally  determined  by  unbelief — He.  that  Micvcth  not 
shall  le  damned  ;  but  the  measure  of  his  misery  depends 
upon  the  measure  of  his  own  iniquity.  Unbelief  alo-nc 
condemns  the  sinner  ;  and  in  consequence  of  that  condem 
nation,  he  suffers  punishment  according  to  his  crimes. 


JUSTIFICATION   BY   FAITH.  129 

We  may  now  consider  how  it  fareth  with  believers. 
Jesus  saith,  Whosoever  beliei'eth  in  the  Son  of  man,  shall 
not  perish,  but  have  eternal  life.  And  it  is  further  said, 
He  that  bdieveth  on  the  Son  hath,  or  possesseth,  everlast 
ing  life.  Here  we  read  that  faith  gives  a  present  posses 
sion  of  everlasting  life.  It  is  begun  in  the  soul  on  earth, 
and  shall  be  perfected  in  heaven  ;  and  to  strengthen  the 
believer's  hope,  it  is  added,  he  shall  not  perish.  A  full 
absolution  from  eternal  misery,  and  a  full  promise  of  eter 
nal  life,  with  a  present  possession  of  it,  is  granted  to  be 
lievers  on  the  mere  account  of  faith.  And  what  security 
can  they  further  want  or  have  ? 

Again,  it  is  said,  All  that  believe  are  justified  from  all 
things.  Now  I  ask,  if  believers  are  justified  already, 
what  further  justification  can  they  need?  And  if  justified 
from  all  things,  what  further  justification  can  they  have  I 
It  is  not  possible  to  be  more  justified  than  from  all  things, 
and  so  far  believers  are  justified  in  the  present  life. 

The  Scripture  speaketh  of  a  first  and  second  covenant, 
but  nowhere  speaketh  of  a  first  and  second  justification. 
Such  a  twofold  justification  must  suppose  there  are  degrees 
in  it,  and  that  the  latter  increaseth  the  former,  else  it  is 
needless  :  but  this  is  quite  repugnant  to  its  nature.  For 
justification  is  an  individual  whole,  like  a  unit.  Take 
anything  from  a  unit,  or  add  anything  to  it,  and  it  ceaseth 
to  be  a  unit.  So  the  man  who  is  truly  justified  is  justified 
from  all  tilings  ;  and  such  a  one  cannot  possibly  be  more 
justified,  nor  can  be  less  than  justified. 

Beloved  John  might  have  more  of  Christ's  affection 
than  Philip,  and  a  brighter  crown  than  Philip,  but  could 
not  have  more  justification  than  Philip.  Because,  though 
i 


130  THE    JUDGE 

there  are  degrees  in  the  affection  and  rewards  of  Christ, 
there  can  be  no  degrees  in  his  justification.  A  man  must 
either  have  the  whole  or  none  at  all ;  must  either  be  jus 
tified  from  all  things,  or  be  condemned. 

And  now.  sir,  the  justification,  which  has  passed  secretly 
in  a  believer's  breast,  known  indeed  to  him  and  declared, 
but  derided  by  the  world,  this  will  be  notified  publicly  by 
the  judge  at  last,  and  degrees  of  glory  be  assigned  to  each, 
according  to  their  various  fruitfulness. 

O 

Thus  a  believer's  state  of  happiness  is  finally  determined 
by  his  faith :  He  that  believeth  shall  be  saved  ;  but  the 
measure  of  his  happiness  in  that  state  depends  upon  the 
fruits  of  faith.  Faith  alone  saves  a  Christian  ;  but  his 
crown  is  brighter  according  as  his  faith  works  more  abun 
dantly  by  love. 

But  another  matter  must  be  taken  into  this  account, 
beside  the  declaration  of  the  proper  sentences,  and  assign 
ment  of  the  proper  retributions.  David  says,  the  Lord 
will  be  justified  when  he  speaketh  ;  and  be  cleared  when 
hejudgeth.  The  world  neither  know  nor  regard  the  faith, 
which  is  of  God's  operation,  but  are  content  with  one  of 
human  manufacture  ;  and  finding  no  advantage  from  this 
faith,  they  consider  all  faith  as  a  trifling  or  a  despicable 
matter.  It  appeareth  such  an  idle  business  as  can  never 
justify,  and  secmeth  such  a  reflection  upon  God,  to  assign 
that  office  to  it ;  yea,  and  all  that  wear  the  gospel-cloak  of 
faith,  full  and  deep,  are  thought  enthusiasts  or  impostors, 
men  who  have  lost  their  wits,  or  lost  their  honesty,  and  fit 
only  for  Bedlam  or  for  Newgate. 

Now  when  Jesus  judgeth,  he  will  clear  this  matter  up, 
and  vindicate  the  credit  and  appointment  of  faith.  He 
will  show  what  fruits  have  been  produced  by  faith ;  and 


CLEARS   HIMSELF.  131 

though  they  cannot  justify  the  little  flock  before  God,  yet 
when  openly  proclaimed  by  the  judge,  they  \j\\\justify 
him  in  the  choice  of  the  instrument,  and  will  justify  be 
lievers  evermore  from  all  aspersions  cast  upon  them  by  the 
world,  as  if  they  were  not  zealous  of  good  works,  because 
they  renounced  all  dependence  on  them. 

Take  notice,  sir,  how  the  judge  speaks  to  the  sheep  on 
his  right  hand.  A  choice  fruit  of  faith,  the  sanctification 
of  the  heart,  our  meetness  for  glory,  is  not  even  mentioned 
by  him  ;  because  the  world  could  be  no  witness  of  it :  he 
only  noticeth  their  works,  and  only  such  of  these  as  must 
be  public  and  notorious.  /  was  hungry,  and  ye  fed  me  ; 
naked,  and  ye  clothed  me  ;  a  stranger,  and  ye  took  me 
in  ;  sick  or  in  prison,  and  ye  visited  me.  And  what 
say  the  sheep  to  this  honorable  mention  ?  Do  they  speak, 
as  if  expecting  to  be  justified  by  their  works  ?  No :  just 
the  contrary.  All  think  themselves  such  unprofitable 
servants,  that  they  will  not  own  a  good  work  has  been 
done  by  them.  "  Lord,"  say  they,  "  when  did  we  so,  or 
so,  as  thou  hast  spoken  ?" 

Jesus  next  applies  himself  to  the  goats  on  his  left,  and 
takes  no  kind  of  notice  of  their  unholy  hearts  ;  for,  being 
strangers  to  the  nature  of  holiness,  they  would  have  cried 
out,  "  Lord,  we  always  had  good  hearts  —  much  sounder 
than  those  sheep  upon  your  right,  who  were  evermore 
complaining  of  their  loathsome  hearts."  Jesus  therefore 
directs  his  speech  to  their  morality,  and  only  maketh 
mention  of  good  works,  which  they  had  some  knowledge 
of,  and  expected  to  be  justified  by  them.  Here  he  shows 
they  have  been  wanting,  and  confounds  them  in  their  own 
hope.  Thus  the  judge  clears  himself,  when  he  judgeth; 


132  HEAVENLY   MANSIONS 

The  sheep  were  justified  by  faith  ;  and  that  act  is  vindi 
cated  to  the  world  by  the  precious  fruits  of  faith.  The 
goats  were  condemned  through  unbelief,  and  are  silenced 
by  that  unrighteousness  which  unbelief  produced. 

It  is  observable  that  not  a  single  sheep  expects  to  be 
justified  by  works  ;  yet  the  goats  do  expect  it,  every  one? 
When  Jesus  tells  them,  /  was  hungry,  and  ye  fed  me 
not ;  naked,  and  ye  clothed  me  not ;  sick,  and  ye  visited 
me  not,  &c.;  tlvey  answer  briskly,  When  saw  we  thee  an 
hungered,  or  athirst,  or  naked,  or  sick,  or  in  prison, 
and  did  not  minister  unto  thee  ?  That  is,  when  were 
we  wanting  in  our  service  to  thee  ?  Thus  they  come  with 
a  full  justification  in  their  mouths,  ready  for  the  trial ;  yet 
are  all  confounded. 

It  is  further  observable,  that  Jesus  does  not  charge  the 

O 

goats  with  never  having  done  any  acts  of  charity.  No  : 
some  of  them  misfht  have  founded  schools  or  colleges  ; 

O  £5  ) 

and  some  have  given  largely  to  the  Lock  and  Magdalen, 
or  to  assembly-rooms  and  playhouses  :  and  some  might 
have  undone  themselves  by  largesses  before  or  at  elec 
tions.  But  when  a  goat  is  bountiful,  he  seeks  to  please 
his  own  humor,  or  glorify  his  own  name,  or  promote  a  dis 
tant  interest.  No  true  regard  is  had  to  Jesus,  nor  to  his 
little  flock  ;  these  are  always  overlooked.  The  doctrines 
of  the  sheep  are  loathsome,  and  their  bleating  trade  of 
prayer  is  nauseous  to  a  goat.  lie  could  wish  the  world 
well  eased  of  them  all.  Therefore  Jesus  says,  Whatever 
bounty  ye  have  done,  inasmuch  as  ye  did  it  not  to  the 
least  of  these  my  brethren,  ye  did  it  not  to  me  ;  in  neg 
lecting  and  despising  my  own  family,  ye  have  neglected 
and  despised  me.  Therefore,  "  Depart,  ye  cursed." 


THE  LABORER'S  REWARD.  133 

Give  me  leave  to  twist  another  thread  about  a  lash  you 
had  before.  If  the  glories  of  the  next  world  are  called 
rewards,  they  are  affirmed  to  be  rewards,  not  of  debt,  but, 
of  grace  ;  not  due  for  our  works,  but  bestowed  through  the 
grace  of  Jesus.  Eternal  death,  in  all  its  various  horrors, 
is  the  just  deserved  wages  of  sin;  but  eternal  life,  in  all 
its  various  glories,  is  the  gift  of  God,  through  Jesus 
Christ  our  Lord.  And  therefore,  though  the  little  flock 
may  be  rewarded  according  to  their  works,  they  cannot 
be  rewarded  for  the  merit  of  them.  A  man  of  plain 
sense  may  see  a  difference  here  with  his  naked  eye,  which 
yet  is  often  not  discerned  by  a  scribe  with  his  microscope. 

Take  an  illustration.  A  tender-hearted  gentleman 
employs  two  laborers  out  of  charity,  to  weed  a  little  spot 
of  four  square  }rards.  Both  are  old  and  much  decrepit, 
but  one  is  stronger  than  the  other.  The  stronger  weeds 
three  yards,  and  receives  three  crowns :  the  weaker 
weedeth  one,  and  receives  one  crown.  Now  both  the 
laborers  are  rewarded  for  their  labor,  and  according  to 
their  labor,  but  not  for  the  merit  of  their  labor.  You 
cannot  say  their  work  deserves  their  wages.  And  yet 
their  work  deserves  their  wages  better,  an  hundred  thou 
sand  fold,  than  our  poor  works  can  merit  an  eternal  weight 
of  glory. 

Oh,  sir,  God  must  abominate  the  pride,  the  insolence 
of  human  pride,  which  could  dream  of  merit ;  it  is  enough 
to  make  a  devil  blush.  Yea,  and  some  would  purchase 
heavenly  mansions  with  such  scraps  of  alms  as  would  not 
buy  an  earthly  toy. 

What  comes  from  God  is  gift,  and  much  he  has  to  give 
but  nothing  that  he  setts  for  work  which  we  can  do.  He 


134      WORKING  FOR  LIFE,  THE   LAW  OF  MOSES. 

disdains  such  paltry  commerce,  and  the  saucy  tribe  of 
merit-mongers,  who  can  fancy  God  will  sell  his  heaven, 
and  that  their  works  may  purchase  it. 

Sir,  remember  traps  are  laid  around  every  fundamental 
doctrine  ;  and  I  perceive  your  lips  are  heaving  an  objec 
tion  to  the  present  doctrine.  Poor  John,  disguised  in 
the  beard  of  Moses,  and  loaded  with  the  Sinai  tables,  is 
suborned  to  betray  his  master,  and  compelled  thus  to 
speak  —  Blessed  are  they  that  do  his  commandments, 
that  they  may  have  right  to  the  tree  of  life.  But,  sir,  if 
rewards  are  not  of  debt,  as  Paul  affirms,  they  are  not  due 
for  our  works  ;  and  if  not  due,  our  works  have  no  rigid 
to  the  rewards,  no  right  to  the  tree  of  life ;  neither  does 
St.  John  assert  it.  A  mask  is  put  upon  his  face  to  hide 
his  look  and  meaning. 

The  word  which  we  translate  a  right,  signifieth  here, 
as  frequently  elsewhere,  a  gracious  privilege.  Thus  in 
his  gospel,  John  says,  As  many  as  received  Christ,  that  is, 
believed  on  him,  to  them  he  gave  (iSovoiuv)  the  privilege 
(as  you  read  it  in  the  Bible  margin)  to  become  the  sons 
of  God;  a  privilege,  not  claimed  as  a  right,  through  the 
merit  of  faith,  but  bestowed  freely,  as  a  gift.  To  them 
he  gave  the  privilege  to  become  the  sons  of  God. 

Jesus  says  —  He  that  believeth  possesseth  everlasting 
life.  Then  by  believing  he  must  surely  enter  the  city 
gates,  and  taste  of  the  tree  of  life.  For  if  a  believer 
should  miscarry,  the  life  he  possesseth  proveth  not  an 
everlasting  life,  but  temporary ;  and  the  word  of  Christ 
falls  to  the  ground. 

But  a  general  answer  may  be  given  to  all  objections  of 
this  kind.  St.  John  says,  They  that  do  his  command- 


BELIEVING   FOR   LIFE,    THAT   OF    CHRIST.       135 

merits  have  a  privilege  to  the  tree  of  life.  If  you  ask  what 
is  meant  by  doing  his  commandments,  I  answer  in  one 
word,  believing.  Nay,  sir,  do  not  start  like  a  young  colt, 
hut  hear  and  judge  like  a  man.  Working  for  life  is  the 
law  of  Moses ;  believing  for  life  is  the  law  of  Jesus.  And 
where  divine  faith  is  truly  found,  it  will  effectually  justify, 
really  sanctify,  and  surely  glorify  ;  will  bring  a  sinner  out 
of  Egypt,  through  the  wilderness,  into  Canaan,  and  fairly 
perch  him  on  the  tree  of  life. 

Hear  St.  Paul's  account  of  faith,  a  choice  apostle,  but 
no  great  favorite  of  the  scribes.  Human  telescopes  do 
not  magnify  Paul ;  he  is  not  within  the  compass  of  their 
glasses  ;  no  moonlight  planet,  but  a  star ;  and  take  the 
matter  in  his  own  words  :  —  Made  wise  to  salvation  by 
faith  —  become  children  of  God  by  faith — justified  by 
faith  —  receive  forgiveness  of  sins  by  faith  —  sanctified 
by  faith  —  receive  the  Spirit  through  faith  —  access  to 
God  by  faith —  Christ  dwelling  in  the  heart  by  faith  — 
work  righteousness  through  faith  —  obtain  promises  by 
faith  —  walk  by  faith  —  stand  by  faith  —  saved  by 
grace  through  faith.  And  St.  Peter  adds,  kept  by  the 
power  of  God  through  faith  unto  salvation. 

Thus  the  Christian  life  is  a  life  of  faith  in  the  Son 
of  God  ;  and  the  Christian  work  is  to  fglit  this  good 
fight.  Believing  is  the  Christian's  trade  and  maintenance, 
procures  him  pardon  and  holiness,  creates  his  present  peace 
and  future  prospects,  makes  him  steady  and  valiant  in 
fight,  and  brings  him  triumphantly  to  glory. 

And  now,  sir,  when  you  hear  the  Philippian  jailor  ask 
ing  Paul  What  he  must  DO  to  be  saved,  you  need  not 
thLxk  the  answer  was  defective,  Believe  in  the  Lord  Jesus 


136   BELIEVING,  THE  SUM  OF  THE  GOSPEL. 

Christ,,  and  tJwu  shalt  lie  saved.  This  answer  of  Paul 
is  transcribed  from  his  master's  copy,  Go  ye  into  ail 
nations,  and  preach  the  gospel  to  every  creature.  He 
that  believeth  and  is  baptized  shall  ~bc  saved.  But  it' 
Paul's  answer  was  not  defective,  it  is  plain,  that  as  doing 
was  the  sum  of  the  law,  so  believing  is  the  sum  of  the 
gospel.  It  is  the  total  life  of  all  duty,  and  the  total 
term  of  all  salvation  —  including  and  producing  all  obe 
dience,  yet  crucifying  all  merit.  Faith  owes  its  birth,  and 
growth,  and  blessings,  all  to  Jesus  ;  and  it  resteth  wholly 
on  him,  renouncing  self,  and  glorying  in  the  Saviour,  as 
the  all  in  all. 

However,  since  professors  frequently  amuse  themselves 
with  fancies  instead  of  faith,  and  think  a  mere  assenting 
unto  Scripture  doctrines  is  believing  in  Christ  Jesus, 
something  is  often  joined  with  faith  to  prevent  deception. 
Thus  Paul,  In  Jesus  Christ  nothing  avails  but  faitli, 
which  icorketh  by  love.  The  words,  worketh  by  love, 
are  added  as  the  genuine  fruit  and  evidence  of  faith.  If 
works  of  love  are  not  produced,  the  faith  is  not  of  God  ; 
yet,  when  produced,  they  do  not  justify. 

Perhaps  you  might  be  pleased  to  know  St.  John's 
thoughts  about  keeping  the  commandments,  because  the 
text  was  quoted  from  him  ;  and  his  mind  is  intimated  in 
his  first  epistle,  Whatsoever  we  ask  we  receive  of  him. 
because  we  keep  his  commandments  ;  and  this  is  his  com 
mandment,  that  we  s/iould  believe  on  the  name  of  his 
Son  Jesus  Christ,  and  love  one  another.  Does  not  the 
latter  clause  declare  that  believing  on  Jesus  is  keeping 
the  commandments  ?  Love  indeed  is  added  here,  as 
before  by  Paul,  yet  only  as  an  evidence  of  faith,  and  a 
guard  against  delusion. 


FAITH   ACCOMPANIED    BY    WORKS.  137 

Jesus  Christ  explained  the  moral  law,  for  the  convic 
tion  of  sinners,  and  for  a  rule  of  life  to  believers ;  but 
when  he  declares  the  terms  of  salvation,  nothing  is  men 
tioned  but  faith.  It  is  never  said  He  that  believeth  and 
obeyeth  the  law  shall  be  saved,  but  absolutely,  he  that 
believeth  shall  be  saved.  Here  obedience  is  designedly 
kept  from  our  eyes,  and  withdrawn  from  faith,  to  prevent 
our  resting  on  obedience  as  a  condition  of  salvation,  or  a 
ground  of  justification. 

The  apostles  also  give  many  rules  to  direct  the  walk  of 
faith,  and  often  couple  faith  with  love  or  obedience,  and 
declare  that  the  faith  which  produceth  not  good  works,  is 
a  dead  faith — the  cold  product  of  a  human  brain,  and 
cannot  justify.  If  faith  is  alone,  unattended  with  works, 
it  is  not  the  faith  of  God,  and  does  not  unite  the  soul  to 
Christ,  and  cannot  draw  life  from  him.  But  when  the 
apostles  speak  expressly  of  justification,  you  hear  of 
nothing  else  but  faith  ;  then  it  is  justified  by  faith — 
saved  by  grace  through  faith — believe  in  the  Lord  Jesus, 
and  thou  shalt  be  saved.  At  such  times,  like  their  mas 
ter,  they  purposely  drop  obedience,  to  prevent  a  reliance 
on  it  for  justification. 

When  Paul  is  largely  handling  the  point  of  justifica 
tion,  he  quotes  a  passage  from  the  Psalms,  and  intro- 
cluceth  it  with  this  preface,  "Even  as  David  describeth 
the  blessedness  of  the  man,  unto  whom  God  imputeth 
righteousness  without  works,  saying,"  Blessed  are  they, 
ivhose  iniquities  are  forgiven,  and  whose  sins  are  cov 
ered,  blessed  is  the  man,  to  whom  the  Lord  will  not 
impute  sin.  Here  Paul  breaks  off  the  quotation,  and 
omits  the  latter  clause  of  the  verse,  in  whose  spirit  there 


138  THE    LAW    OF    THE    GOSPEL. 

is  no  guile.  And  why  docs  he  omit  the  latter  clause  ? 
Because  it  describes  the  renewed  nature  and  the  fruit  of 
a  justified  person,  which  were  not  to  be  considered  in  the 
matter  of  justification,  but  wholly  withdrawn  from  our 
eyes. 

We  are  not  justified  before  God,  because  our  natures 
are  renewed ;  but  (rod  justifies  the  ungodly  through 
believing.  A  sinner  can  be  saved  no  other  wajr,  because 
the  wages  of  sin  is  death  ;  yet  it  proves  a  most  offensive 
way  through  the  pride  of  a  sinner's  heart. 

Effectual  and  final  justification  by  faith  is  the  capital 
doctrine  of  the  Grospel,  a  most  precious  grace  of  the  new 
covenant,  and  the  everlasting  glory  of  the  Redeemer.  A 
man  may  steal  some  gems  from  the  crown  of  Jesus,  and 
be  guilty  only  of  petty  larceny  ;  he  may  escape  at  last. 
like  the  cross  thief — escape  through  the  fire  when  his 
house  is  in  a  flame  ;  but  the  man  who  would  justify  him 
self  by  his  own  works,  steals  the  crown  itself,  puts  it  on 
his  own  head,  and  proclaims  himself  a  king  in  Sion  by 
his  own  conquests. 

Since,  therefore,  faitli  is  the  law  of  the  Gospel,  the 
term  of  salvation,  the  instrument  of  obtaining  every 
blessing,  and  the  general  commandment  including  all  the 
rest,  it  must  utterly  exclude  all  justification  by  works. 
And  the  man  who  seeks  to  be  justified  by  his  passport  of 
obedience,  will  find  no  passage  through  the  city  gates. 
He  may  talk  of  the  tree  of  life,  and  soar  up  with  his 
paper-kite  to  the  gates  of  paradise,  but  will  find  no 
entrance.  The  gates  belong  to  the  Prince  of  Life,  who 
is  the  real  tree  of  life ;  and  only  they  shall  enter  who 
own  him  for  their  liege-lord,  and  place  their  whole  depend- 


GOSPEL   HOOKS.  139 

ence  on  him,  and  seek  a  passage  through  his  grace 
entirely.  Such  shall  have  a  cheering  taste  of  the  tree 
below,  and  a  joyous  feast  ahove. 

You  are  peeping  on  my  bag,  doctor,  for  another  fox, 
and  here  he  is ;  a  pretty  brisk  fellow,  truly  !  How  sharp 
he  looks,  and  casts  a  gloating  eye  on  you,  as  if  he  had  a 
message  for  you  ;  and  now  he  opens. — "  Doctor,  I  have 
listened  to  your  talk,  as  I  lay  in  the  grazier's  bag,  and 
believe  you  are  a  greater  fox  than  myself.  Let  the  gra 
zier  look  well  to  his  purse,  or  he  may  find  your  fingers  in 
it  presently.  I  have  many  works  to  boast  of;  but  you 
have  none,  it  seems ;  and  therefore  raise  a  racket  about 
faith.  I  must  speak  my  mind  freely,  else  my  conscience 
will  be  loaded.  All  the  honest  foxes  look  upon  you 
methodists  as  a  set  of  crafty  villains,  and  they  would  not 
trust  a  pullet's  neck  in  any  of  your  hands,  notwithstand 
ing  all  your  sheepish,  looks.  None  can  peep  into  a  breast, 
you  know ;  and  there  the  instrument  of  faith  is  kept, 
which  hooketh  down  salvation.  But  these  hooks,  instead 
of  being  gospel-hooks,  may  chance  to  prove  fish-hooks ; 
and  I  suppose  you  are  angling  for  the  grazier  now,  to 
catch  him.  The  other  night,  as  I  was  sauntering  to  a 
neighbor's  henroost,  I  overheard  some  people  talking  of  a 
slippery  trick,  lately  played  by  a  juggler.  It  seems  he 
talked  high  of  faith,  and  called  himself  a  deep  professor, 
and  he  proved  much  too  deep  for  shallow  people  there. 
His  nimble  tongue  first  gained  their  admiration,  then 
their  confidence,  and  then  their  purses.  He  borrowed 
many  pretty  sums,  and  having  fairly  caught  them  with 
his  fish-hook,  he  prudently  retired.  This  may  prove  a 
caution  to  the  grazier  not  to  snap  at  your  baited  hook,  but 


140  CHEATS    WILL    ARISE. 

to  rest  upon  his  good  works,  as  the  foxes  do."  Why, 
doctor,  this  fox  is  quite  a  master  of  arts,  and  seems  a 
notable  advocate  for  good  works.  And  I  must  confers 
some  check  seemeth  wanting  in  the  covenant  of  grace. 
Cheats  will  arise,  and  how  must  we  deal  with  them, 
doctor  ? 

Deal  with  them,  sir!  why,  hang  them,  when  detected, 
as  Jesus  hanged  Judas.  He  had  one  religious  cheat 
among  his  twelve,  who  made  a  penny  of  his  master,  Lut 
did  not  live  to  spend  it.  This  Judas  bids  you  guard 
against  such  cheats,  but  not  be  scandalized  at  the  Gospel 
when  they  happen.  You  would  not  surely  renounce  hon 
esty,  because  you  have  been  cozened  by  a  man  who  made 
a  false  pretence  to  it  ;  nor  would  I  renounce  my  creed 
because  a  sly  professor  proved  a  thief,  and  has  been  hanged. 

But,  sir,  you  quite  mistake  the  matter,  in  supposing 
that  the  Gospel  does  not  guard  against  licentiousness.  A 
covenant  of  grace  cannot  allow  of  legal  conditions,  which 
may  procure  a  right  to  life,  in  whole  or  in  part ;  this 
would  destroy  the  nature  of  the  covenant.  But  it  abounds 
with  gospel  checks,  which  answer  the  same  purpose  ;  and 
where  they  do  not  prove  sufficient,  nothing  else  woull. 

Naked  faith,  or  a  whole  and  simple  trust  in  Jesus,  is 
the  gospel  instrument  which  brings  salvation.  But  though 
faith  alone,  apart  from  its  fruit,  is  the  saving  instrument, 
yet  it  cannot  \>Q  alone,  or  without  its  fruit,  where  it  is 
saving  faith,  as  St.  James  declares.  And  the  Gospel,  to 
prevent  delusion,  shews  what  is  the  fruit  produced  by 
faith.  It  bringeth  heavenly  peace,  purifies  the  heart,  and 
overcomes  the  world.  Faith  is  genuine  where  these  fruits 

are  found.    The  believer  is  a  real  branch  of  the  true  vine, 
\ 


HELL    AND  THE    GALLOWS.  141 

and  receives  his  fruit  from  it.  The  fruit  shews  the  branch 
to  be  alive,  but  does  not  make  it  so  —  it  bcareth  fruit, 
because  it  is  alive. 

Where  these  fruits  are  neither  found,  nor  truly  sought, 
faith  is  not  of  God's  operation  ;  it  is  a  dead,  and  not  a 
living  faith.  It  may  be  clear  in  Scripture  doctrines,  but 
has  no  real  union  with  Christ,  and  of  course  no  influence 
from  him.  It  is  not  grafted  in  the  vine,  but  tied  to  it 
with  profession  thread,  and  so  is  dead  and  withered.  But, 
sir,  the  fruit  of  faith  does  not  justify  a  sinner ;  and  this 
must  be  oft  repeated  to  check  a  legal  heart,  which  is 
moved  only  by  legal  fears  and  hopes. 

None  feel  the  force  of  gospel  motives,  till  they  taste  of 
gospel  blessings.  Hell  and  a  gallows,  proper  checks  in 
their  place,  keep  some  out  of  mischief,  who  find  no  com 
fort,  nor  expect  it,  in  God's  service  ;  and  a  fond  hope  of 
making  purchases  in  heaven  puts  some  on  almsgiving,  and 
fasting,  and  prayer.  Such  only  make  account  of  obedi- 
ience,  as  of  a  thing  whereby  they  must  be  saved;  and 
being  told  it  cannot  save  them,  because  it  is  not  perfect, 
they  ask  in  much  surprise,  what  then  is  it  good  for  V 
Why,  sir,  it  is  good  to  glorify  God  for  the  mercy  of  a  rich 
and  free  salvation  —  a  grateful  homage  paid  to  a  gracious 
God.  And  it  is  further  good  to  evidence  the  truth  of  faith 
to  ourselves  and  others. 

WhttDijoy  and  peace  are  found  through  believing,  and 
the  sweet  atonement  is  sealed  on  the  conscience,  a  Chris 
tian  crieth  out,  I  am  bought  with  a  price,  and  must  glo 
rify  God  ivith  my  body  and  my  spirit,  which  are  God's. 
With  Paul,  he  can  say,  the  love  of  Christ  constrains  me, 
and  feel  its  sweet  compulsion.  Gratitude  begins  to  act, 


142  CHRIST   ALL    OR    NOTHING. 

and  love  sharpens  gratitude  ;  and  sights  of  glory,  fetched 
in  by  faith,  quicken  both. 

The  legal  hope  of  being  saved  by  our  doings  is  rooted 
deep  in  every  human  mind,  and  never  can  be  rooted  out, 
till«grace  has  overcome  it.  It  made  a  busy  stir  when  the 
Gospel  first  appeared,  and  has  raised  ferments  ever  since. 
Very  early,  some  cried  out,  Except  ye  be  circumcised,  ye 
cannot  be  saved.  Had  they  suffered  circumcision,  as  be 
lieving  it  a  duty  still  required,  and  purposing  by  such 
obedience  to  glorify  God  ;  or  had  they  used  it,  like  Tim 
othy,  at  Paul's  instigation,  for  a  more  convenient  spread 
ing  of  the  Gospel,  no  harm  at  all  had  been  done.  33ut 
when  they  seek  to  be  saved  by  this  doing,  Paul  takes  fire, 
throws  his  hat  up,  and  begins  to  exclaim,  Behold,  I  Paul, 
say  unto  you,  that  if  ye  be  circumcised  (with  this  view), 
Christ  shall  profit  you  nothing.  For  I  testify  again  to 
every  man,  that  is  (thus)  circumcised,  he  is  a  debtor  to 
do  the  whole  law.  Christ  is  become  of  no  effect  to  you, 
who  are  justified  by  the  law :  ye  are  fallen  from  grace. 

The  Galatians  did  not  seek  to  be  wholly  justified  by 
works :  no,  they  blended  the  two  covenants  together,  as 
modern  Christians  do,  and  sought  to  be  justified  from  both  ; 
partly  from  their  own  works,  and  partly  from  Christ. 
This  appears  from  Paul's  saying,  Christ  is  of  no  effect 
to  you  who  are  justified  by  the  law  :  Christ  shall  profit 
you  nothing.  Which  implies,  that  the  Galatians  did  ex 
pect  some  effect  and  some  profit  from  Christ,  as  well  as 
some  from  their  works.  Again,  when  Paul  says,  Ye  are 
debtors  to  do  the  whole  law,  this  also  shews,  they  did  not 
count  themselves  such  debtors,  but  only  sought  a  partial 
justification,  by  sincere  obedience  to  the  law. 


FAITH    WITH  A  TWO-EDGED  SWORD.  143 

The  apostle's  meaning  in  the  fore-cited  passage  is  plainly 
this  :  Whoever  seeks  to  be  justified  in  any  measure  by 
his  works,  such  a  one  falls  from  grace,  and  becomes  a 
debtor  to  do  the  whole  law.  Christ  will  justify  you  wholly, 
or  none  at  all.  Either  take  him  as  a  whole  Saviour,  or 
he  profits  you  nothing,  is  of  no  effect  to  you. 

It  matters  not  at  all  whether  the  work  be  ritual  or 
moral  that  we  seek  to  be  saved  by  ;  whether  it  be  parting 
with  our  cash  in  chanty,  or  parting  with  our  flesh  in  cir 
cumcision,  which  is  the  sorest  work  of  the  two.  If  we 
seek  at  all  to  be  saved  by  any  work  of  our  own,  ice  fall 
from  grace.  Therefore,  when  Paul  had  spoken  first  of 
circumcision  in  particular,  he  next  affirms  of  the  whole 
law  in  general,  that  whosoever  is  justified  by  it  is  fallen 
from  grace  ! 

Paul  was  eminent  in  ministerial  labors  and  in  Christian 
holiness ;  yet  in  the  point  of  justification,  he  counted  all 
things  but  loss,  in  comparison  of  Christ.  His  labors 
and  his  holiness,  if  rested  on  in  any  wise  for  justification, 
,  would  have  brought  him  loss  instead  of  gain,  and  made 
Christ  of  no  effect  to  him.  He  therefore  desires  to  be 
found  in  Jesus,  not  having  his  own  righteousness  (to 
justify) ,  but  that  which  is  through  the  faith  of  Christ, 
the  righteousness  of  God  by  faith.  In  other  words,  he 
desires  to  be  found  at  the  bar  of  God,  not  in  his  own  per 
sonal  righteousness,  but  in  the  righteousness  of  his  heav 
enly  surety. 

But  you  are  waiting  for  more  gospel-checks,  I  perceive, 
to  prevent  the  abuse  of  faith.  What  think  you,  sir,  of 
this  ?  Faith  worketh  by  love.  It  passed  muster  lately, 
yet  wants  to  be  reviewed  ;  good  troops  are  often  exercised. 


144  FATTH    CRUCIFIES   A   PHARISEE. 

It  is  a  two-edged  sword,  which  sliceth  off  the  wanton  cnrs 
of  an  antinomian,  and  the  saucy  hopes  of  a  legalist.  Faith 
is  here  described  as  a  working  principle,  a  heavenly  root 
producing  heavenly  fruit ;  and  thus  it  slays  Ilerodians 
and  Sadducees.  But  though  a  working  faith,  it  worketh 
not  for  hire  like  a  laborer,  but  like  a  son  for  love.  A 
child  of  God  does  not  hope  to  purchase  heaven  by  his 
works,  but  seeks  with  loving  heart  to  glorify  a  heavenly 
father  for  the  mercy  of  adoption  ;  and  thus  faith  crucifies 
a  Pharisee. 

If  you  inquire  of  Habakkuk  and  Paul,  who  are  lodged 
in  the  same  apartment,  both  the  Old  and  New  Testament 
Saint  will  tell  you,  The  just  shall  live  by  faith.  Here 
they  give  you  a  believer's  character,  he  is  a  just  or  right 
eous  man ;  and  yet  declare  he  does  not  live  by  his  right 
eousness,  docs  not  gain  a  title  unto  life  by  it  —  he  lives 
by  faith.  His  now  nature  makes  him  hunger  for  im 
planted  righteousness,  as  a  mcetness  for  heaven ;  but  his 
faith  bids  him  seek  an  imputed  righteousness  as  his  title 
to  heaven.  He  follows  after  righteousness  as  his  proper 
business  and  delight;  but  sings  at  his  work  with  Isaiah. 
In  the  Lord  shall  all  the  seed  of  Israel  le  justified,  and 
in  the  Lord  shall  glory. 

Again,  you  read,  Without  holiness  no  man  shall  see 
the  Lord.  A  legalist  would  see  the  Lord  ly  his  holiness, 
by  the  merit  of  it,  but  he  cannot ;  and  an  antinomian 
would  see  the  Lord  without  holiness,  but  he  must  not.  Thus 
a  Christian  man  can  neither  see  the  Lord  without  holiness 
nor  fy  it;  which,  though  a  truth,  may  seem  a  mystery  to 
many. 

Lastly.     The  Gospel  declares  roundly,  that  whosoever 


THE    FOX'S    TRICKS.  145 

liveth  in  the  works  of  the  flesh,  in  adultery,  fornication, 
uncleanncss,  wantonness,  idolatry,  witchcraft,  hatred, 
variance,  emulation,  wrath,  strife,  sedition,  heresy,  en- 
vyinys,  murders,  drunkenness,  revellings,  and  such  like, 
shall  not  inherit  the  kingdom  of  God.  For  all  who  live 
and  die  in  such  works,  plainly  show  themselves  destitute 
of  that  faith  which  purifies  the  heart,  and  works  by  love. 

And  now,  sir,  I  trust  you  will  no  more  complain  that 
faith  is  destitute  of  proper  guards.  No  earthly  monarch 
can  be  better  guarded;  If  any  more  foxes  are  left  in  your 
bag,  pray  lug  them  out;  I  must  be  going  presently. 

Doctor,  you  shall  have  another  quickly.  I  am  drag 
ging  out  his  heels  ;  and  here  he  is.  But  how  he  grins  at 
me  !  Sure,  I  do  not  half  like  his  countenance.  What  is 
the  matter,  Reynard  ? 

"  Matter  enough,  master  grazier!  Why  am  I  cooped 
in  a  bag,  and  bereft  of  liberty  ?  I  was  born  in  a  free 
country,  and  have  a  right  to  breathe  free  air.  If  I  trick 
a  lamb  out  of  your  fold  sometimes,  do  not  you  trick  a 
butcher  too  with  worthless  sheep  ?  And  does  he  not  trick 
his  customers  with  injured  mutton  ?  And  do  not  they 
trick  the  butcher  often  out  of  his  money  ?  So  your  trick 
ing,  like  the  year,  goes  round ;  and  the  best  of  you  is  but 
a  fox  to  his  neighbor.  When  we  borrow  lambs  or  geese, 
necessity  compels  us.  We  must  live  by  our  wits,  or  not 
at  all.  You  are  satisfied  we  have  no  convenience  for 
breeding  lambs  or  poultry  :  and  if  we  had,  there  is  reason 
to  suspect  you  would  make  as  free  with  our  folds  and  hen 
roosts,  as  we  do  with  yours.  If  harmless  hares  cannot 
well  escape  you,  neither  would  our  lambs  and  poultry. 
Besides,  an  honest  fox,  when  taken  in  a  henroost,  no  more 
K 


146  FOXES    CANNOT    LIVE    BY    HONESTY. 

complains  of  dying,  than  your  good  Christian  folks  com 
plain  of  hanging,  when  taken  in  a  burglary.  But  this  >ve 
do  complain  of,  as  a  very  partial  thing,  that  some  of  us,  a 
little  remnant,  are  picked  out  from  the  rest,  and  have 
wholesome  food  and  lodging  in  a  stable  yard,  while  the 
rest  are  doomed  to  destruction.  I  am  bagged  for  a  hunt, 
and  every  day  must  live  in  fear  of  hounds  ;  while  the 
smirking  fox,  inhabiting  a  kennel,  lives  every  day  in  peace 
and  plenty  like  a  gentleman.  No  reason  can  be  given  for 
this  arbitrary  choice,  since  all  our  natures  are  the  same  ; 
and  if  bad,  are  but  as  we  received  them  ;  nor  can  we  make 
them  better.  We  foxes  often  talk  about  morality,  and 
like  it  fully  as  well  as  you ;  but  we  cannot  live  by  hon 
esty  ;  it  proves  our  utter  ruin,  and  so  we  practise  it  as  lit 
tle  as  yourselves.  Oh,  master  grazier,  if  you  can  recon 
cile  this  partial  conduct  towards  foxes  with  common  equity, 
never  quarrel  with  your  Bible-election.  We  have  not 
wronged  you,  as  you  have  wronged  him  that  made  you  ; 
and  we  may  claim  far  better  usage  from  you,  than  you  can 
claim  from  your  Maker." 

Why,  doctor,  this  fox  preaches  like  a  methodiftt  ;  he 
must  have  been  a  curate  at  the  tabernacle,  or  gome  Recruit 
ing  sergeant  to  the  countess ;  but  he  shall  have  to  hunt 
to-morrow  for  his  saucy  sermon.  I  cannot  bear  the  sub 
ject.  Our  vicar  always  shakes  his  head  when  he  hears  of 
election  ;  and  the  schoolmaster  makes  a  woful  wry  mouth 
at  it.  He  will  let  his  face  down  amazingly,  when  the 
word  is  only  casually  mentioned.  Indeed  my  stomach 
rises  sadly  at  the  doctrine.  It  is  a  frightful  notion, 
exceedingly  discouraging,  and  seemeth  not  consistent  with 
common  equity.  What  think  you  of  it,  doctor  ? 


THE  FURNACE  A  SCHOOL.        147 

Sir,  I  think  the  doctrine  of  election  never  can  agree 
with  human  merit.  One  will  be  always  barking  at  the 
other.  Every  man  who  seeks  to  justify  himself  by  works, 
will  loath  the  doctrine  heartily,  and  load  it  lustily  with 
most  reproachful  names.  Yet  men  reject  the  doctrine, 
not  for  want  of  Scripture  evidence,  but  for  want  of  humbled 
hearts.  We  are  not  willing  to  be  saved  by  an  election  of 
grace  till  we  know  ourselves,  and  find  our  just  desert. 

A  furnace  is  the  proper  school  to  learn  this  doctrine  in, 
and  there  I  learnt  it.  Nor  men  nor  books  could  teach  it 
me  ;  for  I  would  neither  hear  nor  read  about  it.  A  long 
and  rancorous  war  I  waged  with  it;  and  when  my  sword 
was  broken,  and  both  my  arms  were  maimed,  I  yet  main 
tained  a  sturdy  fight,  and  was  determined  I  would  never 
yield ;  but  a  furnace  quelled  me.  Large  afflictions, 
largely  wanted,  gave  me  such  experience  of  my  evil  heart, 
that  I  could  look  upon  electing  grace  without  abhorrence ; 
and  as  I  learned  to  loath  myself,  I  learned  to  prize  this 
grace.  It  seemed  clear,  if  God  had  mercy  for  me,  it 
only  could  be  for  this  gracious  reason,  because  he  would 
have  mercy  ;  for  every  day  and  every  hour,  my  desert  was 
death. 

Sir,  the  color  rises  in  your  face  ;  and  I  shall  take  a 
hasty  leave  unless  your  staff  is  laid  upon  the  floor.  The 
fox,  I  find,  must  have  a  hunt  to-morrow,  for  the  hint  he 
dropped  to-day  ;  and  the  least  I  can  expect  is  bastinading. 
I  know  the  rancor  of  the  human  heart  against  this  doe- 
trine,  for  I  have  sorely  felt  it ;  and  charitably  thought 
that  all  its  teachers  were  the  devil's  chaplains.  Sir,  I  go 
directly,  unless  your  staff  is  laid  aside. 

Here,  take  it,  doctor,  in  your  own  hand,  and  then  you 


148  MERCY   NOT   A    DEBT. 

may  bo  easy ;  but  pray  be  very  brief  upon  this  matter, 
lest  my  choler  should  arise.  I  cannot  stand  a  long  firo 
upon  election  ground  ;  and  if  your  words  are  very  rough, 
they  may  bring  on  a  furious  handy-cuff.  For  your  own 
shoulder's  sake,  do  not  lay  me  on  too  thick  and  hard. 

Plain  speech,  sir,  is  the  best  —  such  I  give,  and  give 
without  bitterness.  If  gall  should  mingle  with  my  words, 
it  will  not  drop  from  my  lips,  but  trickle  from  your 
heart. 

I  ask  then,  are  you  not  a  sinner  ?  And  is  not  death 
the  wages  of  sin  ?  And  very  just  wages,  because  appointed 
by  a,  just  God  ?  As  a  sinner  then,  you  deserve  death  ; 
and  every  man  that  sins,  deserves  it  also.  And  sinners, 
at  the  judgment-day,  will  be  condemned,  not  because  they 
were  decreed  to  be  damned,  but  because  they  did  revolt 
from  God,  and  break  his  righteous  laws,  and  sought  no 
hearty  refuge  in  Christ  Jesus.  The  Son  of  man  will 
gather  out  of  his  kingdom  all  them  u'lio  do  iniquity,  and 
will  cast  them  into  a  furnace  of  fire. 

No  sinner  then  can  urge  a  claim  on  God  ;  for  every 
one  has  forfeited  his  life.  God,  if  he  pleased,  might 
reserve  them  all  for  destruction,  as  he  did  the  fallen 
angels  ;  or  he  may  reserve  some  for  punishment,  by  leav 
ing  them  to  follow  their  own  wickedness ;  and  be  gracious 
unto  others,  by  granting  them  repentance,  faith,  and  holi 
ness.  And  in  shewing  mercy  unto  these,  he  does  no 
injury  to  others. 

If  you  think  that  God  may  not  withhold  his  mercy  from 
some,  while  he  sheweth  it  to  others,  or  that  he  is  obliged 
to  shew  it  unto  any,  or  to  all,  then  he  has  no  grace  to 
give,  but  is  a  debtor  unto  man ;  and  the  covenant  of 
grace  is  an  empty  name. 


149 

When  traitors  arc  condemned  to  die,  it  often  happens 
that  the  king  will  spare  some  one  at  least,  and  hang  the 
rest.  And  this  act  of  grace  may  be  shewn  to  one  or 
more,  without  a  charge  of  injustice  to  them  that  are 
hanged.  One  has  cause  to  bless  his  prince,  while  the 
others  have  no  reason  to  complain. 

And  shall  not  the  sovereign  Lord  of  all  be  allowed  to 
act  in  the  same  manner  towards  his  rebellious  subjects  ? 
Must  his  hands  be  tied  up,  that  he  cannot  do  what  an 
earthly  prince  may  justly  do,  shew  mercy  to  some  offend 
ers  without  injuring  the  rest  ?  This  is  hard  indeed !  But 
God  will  not  be  fettered  by  the  cobweb  cords  which  human 
pride  has  weaved  for  him.  He  will  have  grace  to  give, 
and  justice  to  inflict :  and  will  be  glorified  in  both. 

The  provision  of  a  Saviour  gives  no  sinner  right  to 
claim  the  mercy  of  salvation.  It  only  makes  a  way  for 
God  to  exercise  his  mercy,  in  consistency  with  justice ; 
but  he  may  exercise  it  when  and  where  he  pleaseth. 

The  grace  of  God  is  called  free  ;  not  because  it  is  free 
for  you  or  me  or  any  one  to  claim,  but  free  for  God  to 
give  to  whom  he  pleaseth.  His  grace  is  free,  just  as  my 
alms  are  free  :  and  grace  is  heavenly  alms.  Now  my 
alms  are  free,  because  they  are  bestowed  freely,  where  I 
like.  If  any  could  demand  them  justly,  they  would  cease 
to  be  an  alms,  an  act  of  grace,  and  prove  a  debt. 

If  men  had  due  conceptions  of  the  majesty  and  holiness 
of  God,  and  of  the  traitorous  nature,  deep  malignity,  and 
heinous  guilt  of  sin,  their  mouths  would  soon  be  stopped. 
But  men  forget  their  real  state  of  condemnation,  and 
dreaming  of  a  claim  on  God  through  the  fancied  merit  of 
obedience,  grievously  worm-eaten,  they  quarrel  with  the 


150 


doctrine  of  election.  And  indeed  the  doctrine  cannot  har 
monize  with  any  human  claim  arising  from  a  pure  covenant 
of  works,  or  from  the  mongrel  covenant  of  faith  and  works, 
transported  from  Galatia  into  Britain,  and  carried  by  her 
convicts  to  the  colonies.  No  ;  the  doctrine  of  election  is 
altogether  built  upon  a.  pure  covenant  of  grace,  and  shakes 
a  friendly  hand  with  this.  Here  God  may  grant,  or  may 
withhold  his  mercy,  as  he  pleaseth  ;  since  all  are  in  a  state 
of  condemnation,  and  none  can  justly  say  unto  him,  What 
doest  thou  ?  This,  sir,  may  suffice  to  vindicate  God's 
justice  in  electing  grace  ;  and  his  justice  is  well  grounded 
upon  equity.  He  needs  no  court  of  chancery. 

Neither  has  this  doctrine  any  real  tendency  to  discour 
age  sinners,  when  they  truly  seek  salvation  through  Jesus 
Christ.  It  is  not  expected  that  any  one  should  know  him 
self  a  chosen  vessel,  before  he  seeks  salvation.  This  must 
be  known  by  seeking.  He  cannot  peep  into  the  rolls  of 
heaven,  to  see  if  his  own  name  be  written  there,  nof  need- 
ctli  such  a  peep.  His  business  lieth  with  the  written 
word  on  earth,  which  tallies  with  the  rolls  in  heaven. 
Secret  things  belong  to  God  ;  hit  what  is  revealed  belongs 
to  us,  and  to  our  children  for  ever. 

Now,  in  the  written  word,  a  decree  of  God  is  found, 
which  shews  who  are  the  chosen  and  the  saved  people  — 
He  that  believeth,  and  is  baptized,  shall  be  saved.  The 
chosen  people,  therefore,  are  a  race  of  true  believers,  con 
vinced  by  God's  Spirit  of  their  ruined  state  ;  endowed  with 
divine  faith,  by  which  they  seek  to  Christ  for  help  ;  and 
seeking  do  obtain  pardon,  peace,  and  holiness.  And  an 
experience  of  these  blessings  brings  assurance  of  election. 
Thus  the  written  word  unfolds  the  secret  rolls  of  heaven. 


LINED   WITH   COMPASSION.  151 

By  grace  a  sinner  is  enabled  to  believe  ;  and  through  be 
lieving  finds  salvation,  witnessed  to  his  heart  by  the  Holy 
Spirit. 

Jesus  Christ,  the  bread  of  life,  is  freely  offered  in  the 
Gospel  to  every  hungry  famished  soul.  Such  are  prepar 
ed  for  the  bread,  and  the  bread  prepared  for  such.  And 
these  should  never  pore  upon  the  doctrine  of  election,  but. 
muse  upon  the  Gospel  promises,  and  call  on  Jesus  conii- 
dently  to  fulfil  them.  He  turns  no  real  beggar  from  his 
gate  however  degraded.  His  heart  is  lined  with  sweet 
compassion,  and  his  hands  are  stored  with  gifts.  He  has 
supplies  for  all  wants :  legs  for  a  lame  beggar,  eyes  for  a 
blind  one,  cordials  for  a  faint  one,  garments  for  a  naked 
one,  a  fountain  for  a  filthy  one,  and  a  rope  for  a  sham 
beggar,  who  asks  for  mercy,  and  yet  talks  of  merit. 

Every  one  who  feels  the  plague  of  his  heart  may  come 
to  Jesus.  He  gives  them  all  a  gracious  invitation,  and 
will  afford  a  hearty  welcome.  Hear  his  words — "  Him 
that  cometh  unto  me  I  will  in  no  wise  cast  out  "  — in  no 
wise !  though  vile  as  Manasseh,  debased  as  Magdalen, 
guilty  as  the  cross-thief,  or  ten  times  more  so,  Jesus  will 
in  no  wise  cast  him  out.  Strange  tidings  to  a  Phar 
isee  ! 

But  a  weary  soul  who  is  sick,  and  poor,  and  Hind, 
and  miserable  and  naked,  should  come  just  as  he  is  — 
just  as  the  patients  in  Judea  did,  and  not  stay  to  fit  him 
self  for  a  cure.  This  is  a  sorry  trick  of  the  legal  heart, 
which  wants  to  purchase  favor,  and  take  the  work  out  of 
the  Saviour's  hands.  The  feeling  of  our  sickness  makes 
MS  Jit  for  the  physician  ;  and  when  we  seek  to  him,  every 
fancied  recommendation  of  our  own  must  be  cast  aside, 


%152  SINNER   ASLEEP. 

like  the  robe  of  Bartimeus,  else  it  twines  about  the  feet, 
throws  a  sinner  down,  and  prevents  his  walk  to  Jesus. 

It  is  the  Saviour's  office,  as  it  is  his  honor,  and  his 
heart's  delight  to  save  a  sinner  freely  ;  to  call,  and  wash, 
and  heal,  and  clothe,  and  feed  a  prodigal  at  his  own  ex 
pense.  He  asks  no  recommendation  but  his  misery  and 
helplessness,  and  docs  relieve  his  patients  now,  as  he  re 
lieved  them  in  Judca,  out  of  mere  compassion.  All  that 
seek  in  his  appointed  way  will  be  saved  graciously,  and 
love  the  Saviour  heartily.  He  makes  them  happy,  wise, 
and  holy,  and  they  give  him  all  the  praise.  He  puts  the 
crown  at  last  upon  their  head,  and  they  return  it  to  his 
feet,  as  a  due  acknowledgment  that  the  crown  was  pur 
chased  by  his  merit,  and  bestowed  through  his  mercy. 
Thus  Jesus  will  be  ever  glorious,  ever  lovely  in  a  ransomed 
sinner's  eyes ;  and  eternity  will  seem  too  short  to  utter 
half  his  praise. 

Now,  sir,  what  discouragement  can  you  find  in  this  doc 
trine  to  make  it  frightful  ?  The  Gospel  bids  us  give  all  dili 
gence  to  make  our  calling  and  election  sure.  Such  as  feel 
their  ruined  state  are  graciously  invited  to  partake  of  mer 
cy  ;  and  all  who  seek  with  diligence  are  assured  they  shall 
find  ;  and  when  they  find  the  peace  and  love  of  God  shed 
in  their  hearts  ly  the  Holy  Ghost,  an  inward  evidence 
of  their  election  is  obtained,  and  by  a  growth  in  grace  it 
is  confirmed. 

Thus  an  awakened  sinner  who  feels  his  misery  has  no 
cause  to  be  alarmed  at  the  doctrine ;  and  a  sinner  fast 
asleep  will  commonly  despise  it.  He  wants  no  drawings 
of  God's  Spirit;  he  is  wise  enough  to  draw  himself;  nor 
needs  a  shepherd's  care  to  fetch  him  to  the  fold ;  he  is 


DOCTRINE   OF   ELECTION.  153 

strong  enough  to  fetch  himself ;  nor  can  bear  the  Lord 
should  say,  /  have  chosen  you  ;  he  is  old  enough  to 
choose  for  himself.  He  can  climb  into  the  fold  by  his  own 
nimble  legs,  and  keep  himself  there  by  his  ready  wit — no 
thanks  to  the  shepherd.  And  he  looks  and  talks  so 
bravely,  one  is  almost  grieved  to  hear  the  shepherd  say  a 
climber  is  a  thief;  and  by  that  word  condemn  him  to  tho 
gallows. 

Sinners  perish  through  security,  and  this  doctrine  of 
election  brings  a  little  friendly  thunder  to  arouse  them. 
They  think  salvation  is  the  work  of  man,  and  presume 
they  may  repent  and  turn  to  God  just  when  they  please  — 
to-morrow  or  the  next  day,  as  well  as  in  the  present  day, 
and  so  are  unconcerned  about  it.  But  here  they  find  an 
awful  truth,  It  is  not  of  him  that  willeth,  nor  of  him 
that  runneth,  but  of  God  that  sheweth  mercy.  It  is 
therefore  time  to  look  about  them,  to  ask,  and  seek,  and 
knock,  lest  the  door  should  be  shut. 

But  what  avails  our  seeking,  you  reply,  unless  we  are 
elected  ?  Sir,  I  say  again,  your  business  does  not  lie  with 
the  secret  rolls  of  heaven,  but  with  the  written  word  on 
earth  ;  and  the  written  word  declares,  Ye  shall  seek  and 
find  me  when  ye  shall  search  for  me  with  all  your  heart. 
Whoever  thinks  himself  an  elected  person,  and  does  not 
seek,  as  God  requires,  with  all  his  heart,  will  find  himself 
most  dreadfully  confounded.  And  such  as  seek  with  all 
their  heart,  yet  doubt  of  their  election,  will  find  at  length 
that  God  is  their  covenant-God  in  Christ.  And  when  by 
seeking  they  have  found  him  so,  they  will  some  time  be 
made  to  see  that  grace  alone,  electing  grace,  did  give  them 
both  the  will  to  seek  and  the  power  to  find. 


154  PLAYING   THE   FOX. 

None  can  come  to  Jesus,  except  the  Father  draws  them. 
Yet  sinners  do  not  perish,  because  they  cannot  come,  but 
because  they  will  not  come.  Jesus  says  —  "Ye  will  not 
come  to  me  that  ye  may  have  life."  Man's  ruin  lieth 
wholly  in  his  own  perverse  will.  He  cannot  come, 
because  he  will  not.  Help  enough  is  provided  were  he 
willing  :  but  he  will  not  heartily  accept  of  Jesus  as  his 
only  Prophet,  Priest,  and  King;  his  heart  will  not  submit 
to  be  wholly  saved  by  grace  through  faith. 

When  the  will  is  well  subdued,  and  grace  alone  sub 
dues  it,  Christ  is  ready  for  a  sinner,  and  the  promises 
invite  him  sweetly  unto  Christ  —  Whosoever  will,  let 
him  come;  and  again,  Ho,  every  one  that  thirsteth,  come. 

Thus  salvation  is  of  the  Lord  alone,  and  damnation 
wholly  from  ourselves.  Men  perish  because  they  will  not 
come  to  Jesus ;  yet  if  they  have  a  will  to  come,  it  is  God 
who  works  the  will  in  them  ;  grace,  electing  grace,  both 
draws  the  will,  and  keeps  it  steady ;  and  to  grace  be  all 
the  praise.  Well,  sir,  any  more  chattering  foxes  in  your 
bag? 

Yes,  doctor,  one  more  ;  but  the  last  served  me  such  a 
scurvy  trick,  I  have  no  heart  to  drag  this  other  out.  It 
may  answer  fully  as  well  to  borrow  Reynard's  face,  and 
play  the  fox  myself. 

Your  doctrine  of  election,  I  confess,  is  bravely  sweet 
ened  by  another  portion  of  your  creed,  called  perseverance. 
If  the  former  seems  a  sour  pill,  this  is  quite  a  honeycomb. 
I  never  heard  till  lately  of  this  doctrine,  and  learnt  it  then 
by  accident.  Last  midsummer  I  went  to  Gamble  fair, 
and  when  the  market  was  well  over,  a  knot  of  graziers, 
old  acquaintances,  dined  with  me  at  a  public  house.  Be- 


MR.    FULSOME.  155 

ing  seated  round  a  table,  a  pert  young  fellow  stepped  into 
the  room,  who  swung  his  hat  into  the  window,  and  thrust 
a  chair  among  us,  to  partake  of  the  ordinary.  His  name, 
we  learned  afterwards,  was  Mr.  Fulsome  ;  and  his  mother's 
maiden  name  was  Miss  Wanton.  Mr.  Fulsome  was 
mighty  still  at  dinner,  and  played  his  knife  and  fork 
exceedingly  well;  no  man  better.  But  when  the  cloth 
was  removed,  and  some  few  tankaids  had  gone  round,  Mr. 
Fulsome ]s  face  looked  like  the  red  lion,  painted  on  my 
landlord's  sign,  and  his  mouth  began  to  open.  He  talked 
swimmingly  about  religion,  and  vapored  much  in  praise 
of  perseverance.  Each  fresh  tankard  threw  a  fresh  light 
on  his  subject,  and  drew  out  a  fresh  head  of  discourse. 
"  No  sin,  he  said,  can  hurt  me.  I  have  had  a  call,  and 
my  election  is  safe.  Satan  may  seize  me,  if  he  please; 
but  Jesus  must  rcplevy  me.  What  care  I  for  drunken 
ness,  or  cheating,  or  a  little  lying  ?  These  sins  may  hurt 
another,  but  they  cannot  hurt  me.  Let  me  wander  where 
I  will  from  God,  Jesus  Christ  must  fetch  me  back  again. 
I  ma j  fall  a  thousand  times,  but  I  shall  rise  again.  Yes, 

I  may  fall  exceeding  foully." And  so  he  did,  doctor; 

for  instantly  he  pitched  with  his  head  upon  the  floor,  and 
the  tankard  in  his  hand.  The  tankard  was  recovered  ; 
but  no  one  thought  it  worth  their  while  to  lift  up  Mr.  Ful 
some  ;  nor  did  he  rise  from  his  foul  fall,  according  to  his 
prophecy.  "We  left  him  silent  on  the  floor  when  the  shot 
was  paid.  Oh,  doctor,  what  must  we  say1  of  such  pro 
fessors  ? 

The  very  same,  sir,  that  Paul  says,  Their  damnation 
is  just.  Such  scandalous  professors  are  found  at  all  times 
in  our  day,  and  Paul's  day  ;  yet  he  will  not  renounce  the 


156  DOCTRINE   OF   PERSEVERANCE. 

doctrine  of  perseverance  ;  but  having  given  these  licen 
tious  men  their  dose,  he  declares  a  firm  persuasion  after 
wards,  that  nothing  shall  be  able  to  separate  true  believers 
from  the  love  of  God,  which  is  in  Christ  Jesus. 

Jesus  Christ,  the  shepherd  of  the  flock,  declares,  I  give 
unto  my  sheep  eternal  life,  and  they  shall  never  perish, 
neither  shall  any  pluck  them  out  of  my  hand.  Yes.  he 
affirms,  The  mountains  shall  depart,  and  the  hills  be 
removed,  but  my  kindness  shall  not  depart  from  thce, 
neither  shall  the  covenant  of  my  peace  be  removed,  saith 
the  Lord,  who  hath  mercy  upon  thee. 

What  right  have  you  to  pray  for  perseverance,  unless 
it  is  a  gift  of  the  covenant  ?  You  may  pray  only  for  what 
is  freely  promised  ;  and  what  is  promised  has  been  pur 
chased  for  believers ;  and  being  purchased  for  them,  will 
be  surely  given  to  them,  else  the  purchase  were  in  vain. 

Pardon  of  sin  is  promised  —  /  will  forgive  their  ini 
quities,  and  remember  their  sins  no  more  ;  therefore  I 
may  ask  for  pardon. 

Grace  is  promised  to  subdue  our  evil  nature,  Sin  shall 
not  have  dominion  over  you  ;  he  will  subdue  our  ini 
quities  ;  therefore  I  may  ask  for  sanctifying  grace. 

Perseverance  too  is  promised  —  I  will  make  an  ever 
lasting  covenant  with  them,  that  I  will  not  turn  away 
from  them  to  do  them  good  ;  but  I  will  put  my  fear  in 
their  hearts,  that  they  shall  not  depart  from  me  ;  there 
fore  I  may  ask  for  persevering  grace,  and  should  ask  with 
confidence,  as  David  did.  The  Lord,  he  says,  will  per 
fect  that  which  does  concern  me  ;  therefore  he  prays,  for 
sake  not  the  works  of  thine  own  hands. 

God's  promises  are  the  foundation  for  our  prayers ;  and 


SERGEANT   IF.  157 

were  designed,  not  to  make  the  means  of  grace  needless, 
but  to  stir  men  up  to  a  diligent  use  of  them.  A  gracious 
heart  maketh  this  use  ;  but  a  corrupt  heart  turns  the  grace 
of  God  into  wantonness,  and  no  legal  terrors  would  pre 
vent  it.  The  thunders,  lightnings,  earthquakes,  which 
shook  Mount  Sinai,  almost  terrified  the  Israelites  to  death  ; 
yet  a  day  after,  we  find  them  brisk  and  jolly,  setting  up 
an  idol,  and  dancing  round  it  merrily.  And  such  is  hu 
man  nature,  almost  killed  with  fear  at  an  awful  provi 
dence,  yet  laughing  at  that  fear  when  the  shock  is  over. 
Nothing  but  the  grace  of  Grod  can  set  the  heart  right,  and 
.keep  it  steady. 

The  doctrine  of  perseverance  affords  a  stable  prop  to 
upright  minds,  yet  lends  no  wanton  cloak  lo  corrupt 
hearts.  It  brings  a  cordial  to  revive  the  faint,  and  keeps 
a  guard  to  check  the  frowarcl.  The  guard  attending  on 
this  doctrine  is  sergeant  If ;  low  in  stature,  but  lofty  in 
significance — a  very  valiant  guard,  though  a  monosylla 
ble.  Kind  notice  has  been  taken  of  the  sergeant  by  Jesus 
Christ  and  his  apostles  ;  and  much  respect  is  due  unto 
him  from  all  the  Lord's  recruiting  officers,  and  every  sol 
dier  in  his  army. 

Pray,  listen  to  the  sergeant's  speech  !  If  ye  continue  in 
my  word,  then  are  ye  my  disciples  indeed.  If  ye  do 
these  things,  ye  shall  never  fall.  If  what  ye  have  heard, 
shall  abide  in  you,  ye  shall  continue  in  the  Son  and  in 
the  Father.  We  are  made  partakers  of  Christ,  if  we 
hold  steadfast  unto  the  end.  Whoso  looketh  and  contin- 
ueth  (that  is,  if  he  that  looketh  does  continue)  in  the  per 
fect  law  of  liberty,  that  man  shall  ~be  blessed  in  his  deed. 

Yet,  take  notice,  sir,  that  sergeant  Jfis  not  of  Jewish, 


158  EVIDENCE   OF 

but  of  Christian  parentage  ;  not  sprung  from  Levi,  though 
a  son  of  Abraham  ;  no  sentinel  of  Moses,  but  a  watchman 
for  the  camp  of  Jesus.  He  wears  no  dripping  beard,  like 
the  circumcised  race  ;  and  is  no  legal  blustering  condition 
to  purchase  man's  salvation,  but  a  modest  gospel  evidence 
to  prove  the  truth  of  grace.  He  tells  no  idle  tales,  that 
the  sheep  of  Christ  may  perish,  and  a  child  of  God  mis 
take  his  way,  while  his  guide  is  fast  asleep,  and  ramble 
down  to  hell ;  but  knowing  there  are  various  works  which 
are  but  mimics  of  a  work  of  grace,  he  kindly  standeth  on 
the  king's  highway  of  faith,  producing  peace  and  holiness ; 
and  telleth  passengers,  if  you  continue  walking  in  this 
way,  your  perseverance  proves  your  faith  is  true  ;  for  faith, 
which  comes  from  God,  endures,  and  brings  men  safe  to 
God. 

Perseverance  makes  us  not  in  Christ,  but  shews  we  are 
so ;  unites  no  branch  unto  the  vine,  but  proves  it  is 
united  ;  merits  not  the  crown  of  heaven,  but  shews  our 
walk  is  heavenward.  A  persevering  walk  is  an  evidence 
that  we  are  blessed  with  persevering  grace ;  and  are  not 
of  them  who  draw  back  unto  destruction,  but  of  them 
who  believe  to  the  saving  of  the  soul. 

When  this  little  sergeant  is  neglected,  and  appeareth 
to  be  scouted,  bad  effects  ensue.  Chaffy  hearers,  resting 
on  a  shallow  work,  are  dancing  after  all  new  doctrines, 
and  stirring  up  confusion.  Upright  people  often  grow 
remiss,  and  through  a  sauntering  foot  are  apt  to  trip,  and 
lose  their  evidences  :  preaching,  too,  becomes  a  sore 
travail,  a  needful  rod  for  the  preacher's  back,  to  make  him 
friendly  with  the  sergeant ;  and  occasion  may  be  taken, 
by  them  who  seek  occasion,  to  revile  the  doctrine. 


THE   GRACE   OF   PERSEVERANCE.  '  159 

When  Jesus  says,  I  give  unto  my  sheep  eternal  life, 
and  they  shall  never  perish,  this  secures  the  perseverance 
of  the  saints.  And  when  he  further  says,  If  ye  continue 
in  my  word,  then  are  ye  my  disciples  indeed,  this  shews 
that  actual  perseverance  in  the  way  of  faith  and  holiness 
must  be  my  evidence  to  prove  that  I  am  one  of  his  sheep. 
A  belief  of  the  doctrine  of  perseverance  cannot  save  me, 
without  the  grace  of  perseverance. 

In  the  Old  Testament,  the  saint's  perseverance  is  thus 
expressed,  They  that  are  planted  in  the  house  of  the 
Lord  shall  flourish  in  the  courts  of  our  God  ;  they  shall 
still  bring  forth  fruit  in  old  age  ;  they  shall  be  fat  and 
flourishing ;  to  shew  that  the  Lord  is  upright  —  that  is, 
faithful  to  his  word,  and  does  not  forsake  his  people. 

In  the  New  Testament,  perseverance  is  described  by 
the  good  ground  which  hears  the  word,  and  keeps  it,  and 
brings  forth  fruit  with  patience. 

This  doctrine  yields  no  real  shelter  to  licentiousness  or 
laziness.  If  perseverance  is  promised  to  the  saints,  then 
I  must  be  found  persevering  in  the  path  of  duty  and  the 
means  of  grace,  else  the  doctrine  does  condemn  me,  and 
destroy  my  evidence. 

St.  Peter  exhorts  all  Christians  to  mike  their  calling 
and  election  sure  ;  not  taking  up  this  matter  on  light 
grounds,  but  using  all  diligence  to  be  assured  of  it,  by 
adding  unto  faith,  courage,  knowledge,  temperance^ 
patience,  godliness,  brotherly  kindness,  and  charity. 
His  meaning  is,  prove  your  grace  by  a  growth  in  grace ; 
where  heavenly  seed  is  sown,  it  brings  a  harvest.  And 
there  is  need  of  such  an  exhortation.  Appearances  of 
grace  and  faith  are  often  found,  which  flash  and  sparkle 


160  CHRIST'S  VINEYARD. 

for   a  while,  like  meteors  in  the  sky,  and   then  vanish 
quite  away. 

Some,  like  the  foolish  virgins,  bear  a  lighted  lamp,  and 
keep  up  Christian  fellowship,  yet  have  no  oil  in  their 
vessels,  no  grace  in  their  hearts :  some,  like  Judas, 
preach  the  gospel-word,  and  cast  out  devils  from  the 
hearts  of  others,  but  remain  themselves  the  devil's  bond 
slaves  :  gome,  like  stony  ground,  receive  the  word  with 
eagerness,  and  find  refreshment  from  it ;  yet  having  no 
root,  they  take  offence  at  persecution,  and  take  their  leave 
of  Jesus  :  to  some  God  gives  another  heart,  as  he  gave 
to  Saul,  but  not  a  new  heart ;  and  such  may  prophesy,  as 
Saul  did,  for  a  season  ;  and  taste  the  joy,  which  prophets 
taste,  yet  be  rejected  from  the  kingdom,  as  Saul  was. 
The  sower's  parable  instructs  us,  that  many  are  awakened, 
enlightened,  and  reformed  in  a  measure,  who  seem  hopeful 
for  a  time,  yet  having  not  a  rooted  faith  in  Christ,  they 
dwindle  quite  away.  These  are  awful  evidences  of  that 
solemn  and  repeated  word,  Many  are  called,  but  few  arc 
chosen. 

No  dependence  can  be  placed  upon  a  present  reforma 
tion,  nor  on  short-lived  impressions  from  the  word  of  joy 
or  sorrow ;  but  a  growth  in  grace,  and  in  the  knowledge 
of  Christ  Jesus,  must  be  sought,  as  the  crowning  evi 
dence  of  all  the  rest.  The  vineyard  which  the  Lord 
planteth  ivill  he  kept  and  watered  by  him  every  moment ; 
kept  by  him,  that  none  may  hurt  it;  watered  by  him. 
that  it  may  thrive  and  bear  fruit.  The  thriving  and 
fruit-bearing  of  a  vine  discovers  it  to  be  of  God's  plant 
ing. 

But  you  ask,  are  none  recovered  after  sad  and  heinous 


THE   BACKSLIDER.  161 

backsliding?  Yes,  sir;  but  not  without  the  grace 
afforded  of  a  bitter  sad  repentance.  When  backsliders 
live  and  die  in  a  course  of  sin,  without  repentance,  they 
are  lost  undoubtedly.  This  case  is  determined  in  both 
the  Testaments.  Jesus  says,  Except  ye  repent,  ye  shall 
all  perish.  And  Esekicl  saith,  When  a  righteous  man 
turneth  away  from  his  righteousness,  and  commiltelh 
iniquities,  and  dieth  in  them,  for  his  iniquity  that  he 
hath  done,  he  shall  die.  Such  final  backsliding  is  the 
case  of  all  the  stony  and  the  thorny  ground  hearers,  and 
shews  the  heart  was  never  truly  brought  to  God.  Men 
may  seem  to  be  religious,  walk  in  righteous  paths  for  a 
season,  and  be  called  righteous  men,  to  difference  them 
from  the  openly  profane,  and  yet  be  unconverted  men. 
By  a  sober  education  they  may  walk  a  while  decently, 
as  Jehoash  did,  though  not  devoutly ;  be  civilized,  though 
not  evangelized  ;  or  they  might  hear  the  word  from  a 
Samuel's  mouth,  as  Saul  heard,  and  become  another  man, 
as  Saul  became,  but  not  a  new  man.  If  backsliders  had 
been  real  children,  God  would  have  scourged  them  well 
with  scorpions,  and  broken  all  their  bones,  as  David's 
were,  and  fetched  them  home  with  streaming  eyes  and 
bleeding  heart. 

When  repentance  is  afforded  after  heinous  backsliding, 
a  few  examples  are  recorded  in  the  Scripture,  to  encour 
age  such  to  call  on  God,  and  hope  for  mercy.  And  when 
Jesus  breaks  a  heart  for  sin,  his  blood  will  heal  it.  But 
if  backsliders  fancy  they  must  all  be  restored  by  repen 
tance  because  David  was  restored,  and  Peter  was,  they 
might  as  well  suppose  they  must  all  be  translated  into 
heaven  without  dying,  because  Enoch  and  Elijah  were. 


162  A   GOSPEL    FOUNDRY. 

To  sin,  presuming  on  repentance  and  a  future  call,  is 
such  a  devilish  motive,  and  carries  such  a  cloven  foot,  as 
shews  a  case  bad  indeed.  This  was  not  Peter's  case,  nor 
David's.  The  most  alarming  thunder  in  the  book  of  God 
is  levelled  at  such  horrible  presumption.  If  any  hi  ess 
himself  in  his  heart,  saying,  I  shall  have  peace  though 
I  walk  after  the  imaginations  of  my  heart,  to  add 
drunkenness  to  thirst,  (that  is,  sin  to  sin,)  the  Lord  will 
not  spare  that  man ;  but  the  anger  of  the  Lord  and  his 
jealousy  shall  smoke  against  that  man  ;  and  all  the 
curses  which  are  written  in  this  look  shall  lie  upon 
him. 

Indeed,  doctor,  I  can  see  no  reason  to  object  against 
the  doctrine  of  perseverance,  when  attended  by  the  ser 
geant's  guard.  While  they  walk  hand  in  hand  together, 
the  doctrine  is  a  spur  to  diligence,  and  the  sergeant  is  a 
check  to  wantonness  or  laziness.  But  how  comes  it  that 
the  world  takes  such  high  offence  at  these  doctrines,  and 
loathes  the  preachers  and  professors  of  them  ?  Nay,  we 
are  told  that  some  very  honest  folks,  who  are  cast  in  a 
gospel-foundry,  often  ring  a  fire-bell  to  quench  these  very 
doctrines.  And  you  may  think  it  makes  us  titter  when 
we  hear  a  cry  of  fire,  and  see  some  engines  from  the 
foundry  playing  on  the  tabernacle-pulpit.  It  is  pretty 
sport  for  us,  when  the  gospel-men  pull  noses,  and  the 
gospel-dames  pull  caps.  Such  frays  make  us  laugh 
delightfully,  and  yield  a  venison  feast  for  the  squire  and 
the  vicar.  "  Now  these  rogues  begin  to  quarrel,  we  shall 
hear  of  all  their  tricks,"  they  cry.  When  the  dean  of 
Tottenham  died,  his  chapels,  we  supposed,  would  tumble 
down  of  course  ;  but  they  keep  upon  their  legs,  we  hear ; 


THE   PARISH   SCHOOLMASTER.  163 

and  the  pulpits  are  becrowded  most  amazingly.  Our 
schoolmaster  is  reputed  a  very  topping  scholar.  He  can 
write  Italian  hand,  read  a  Latin  dictionary,  manage  vul 
gar  fractions,  arid  give  you  twenty  nimble  reasons  for 
every  thing ;  and  he  says,  the  doctrines  of  grace  will 
never  be  abandoned  by  those  who  are  tinctured  with  them. 
For  every  one  who  slips  into  them  drops  into  a  quagmire, 
and  is  swallowed  up  directly.  He  compares  the  doctrine 
to  Polyphemus's  den,  where  many  went  in,  but  none  came 
out ;  all  were  eaten  up  alive  in  the  cave  by  the  monster. 

Sir,  I  perceive  your  schoolmaster  is  an  arch  fellow  ; 
and,  like  his  neighbors,  useth  wanton  tricks  to  put  modest 
truth  out  of  countenance.  A  fool's  cap  thrust  upon  the 
head  of  a  serious  truth,  or  a  grave  judge,  will  make  them 
both  appear  ridiculous,  when  nothing  else  could.  How 
ever,  truth  will  not  be  thrust  out  of  doors,  though  often, 
put  to  the  blush.  She  may  change  her  countenance,  but 
cannot  change  her  nature,  nor  will  desert  her  post.  Yet, 
if  religious  truth  meets  with  lewd  opposers,  I  must  confess 
she  sometimes  meets  with  wanton  advocates,  who  hang  up 
on  her  skirts,  and  claim  acquaintance  with  her,  and  bring 
disgrace  upon  her,  though  she  disclaims  them  utterly. 

Scandalous  professors  are  found  in  every  age,  who  warp 
the  doctrine  of  grace  to  sanctify  their  wickedness.  Like 
the  spider  or  the  toad,  everything  such  lewd  men  feed  up 
on  is  turned  into  poison.  Paul  speaks  of  these,  and  says, 
Their  belly  is  their  God,  and  they  glory  in  their  shame. 
Peter  calls  them  Spots  in  their  love-feasts ;  sporting 
themselves  with  their  own  deceivings  ;  cursed  children  ; 
having  eyes  full  of  adultery,  and  hearts  exercised  with 
covetous  practices.  And  Jude  can  scarcely  keep  his  tern- 


164  ABUSE   OF   GOD?S    DOCTRINES. 

per  while  he  brands  them  as  brute  beasts  ;  filthy  dreamers, 
walking  after  their  own  lusts :  raging  waves  of  the  sea 
foaming  out  their  own  shame  ;  clouds  without  water, 
carried  about  with  every  wind;  wandering  stars,  for 
whom  is  reserved  the  blackness  of  darkness  for  ever. 

Such  professors  will  arise  at  all  times,  and  give  a  just 
offence  to  serious  minds ;  and  because  these  brute  leasts 
are  always  babbling  about  faith  and  grace,  this  sets  the 
world  of  course  against  the  doctrines.  They  are  con 
demned  as  poisonous,  because  abused  by  hypocrites,  and 
every  preacher  of  the  doctrines  is  supposed  to  be  an  open 
or  a  secret  advocate  for  vice.  Even  Satan  seems  a  much 
raore  harmless  creature  than  a  Calvinist.  If  he  has  one 
cloven  foot,  a  Calvinist,  be  sure,  has  two. 

But,  sir,  the  abuse  of  doctrines  is  no  argument  to  prove 
the  doctrines  themselves  are  hurtful.  The  blessings  of 
providence  are  fully  as  much  abused  as  the  doctrines  of 
grace,  yet  none  reject  the  providential  blessings,  because  of 
their  abuse.  If  all  my  countrymen  were  drunkards  and 
gluttons,  this  would  be  no  argument  for  my  rejecting  food 
and  drink,  but  a  good  caution  to  use  them  temperately. 
And  if  my  brethren,  who  profess  the  doctrines  of  grace, 
should  all  agree  to  wear  them  as  a  cloak  for  wickedness, 
this  would  be  no  reason  for  my  rejecting  the  doctrines,  but 
a  strong  caution  not  to  wear  the  cloak  myself.  The  Apos 
tles  did  not  reject  tho  doctrines  of  grace,  because  a  wicked 
use  was  made  of  them  ;  no  more  should  you  or  I. 

The  common  run  of  Christians  do  not  regard  the  doc 
trines  of  grace,  yet  thousands  live  in  open  sin,  and  cheer 
their  hearts  in  sin,  by  saying  God  is  merciful.  The  doc 
trines  of  grace  cannot  be  more  abused  than  the  mercy  of 


165 


God  is,  nor  afford  a  sweeter  handle  for  licentiousness  ;  yet 
no  horrid  outcries  are  raised  at  this  abuse.  Many  mind 
it  not,  and  others  pass  it  softly  over  with  saying  it  is  wrong. 
But  sure  God's  honor  is  as  much  concerned  in  this  abuse 
as  in  the  other.  And  since  men  can  bear  to  have  the 
mercy  of  God  abused,  but  take  a  violent  offence  when  the 
doctrines  of  grace  are  perverted,  this  sheweth  that  the 
mere  abuse  of  these  doctrines  is  not  the  chief  ground  of 
the  world's  outcry.  The  doctrines  themselves  are  hateful, 
because  they  batter  human  pride,  undermine  all  human 
merit,  lay  the  human  worm  in  the  dust,  and  give  the 
glory  of  salvation  wholly  unto  God.  Nature  cannot  bear 
this,  she  would  not  have  salvation  as  a  lost,  but  as  a  decent 
sinner  ;  nor  become  an  heir  of  glory  by  a  mere  election  of 
God  and  faith  in  Jesus,  but  by  some  noble  plea  of  merit ; 
nor  would  she  walk  in  duty's  path  through  the  Holy 
Spirit's  aid,  but  by  her  own  gouty  ankles.  With  some 
reluctance  she  endureth  to  go  halves  with  Jesus,  but  will 
never  bear  to  be  wholly  saved  by  grace.  It  is  so  pitiful  a 
way  —  so  much  beneath  her  dignity  !  What  ?  If  she  is 
become  a  captive,  and  the  devil's  captive,  she  was  once  an 
empress,  and  will  never  wear  a  crown  through  another's 
generous  purchase,  but  by  her  own  exploits,  and  decent 
share  of  merit. 

It  is  not  possible  to  preach  the  doctrines  of  grace,  nor 
even  to  profess  them,  without  the  world's  indignation  and 
censure.  If  every  preacher  was  a  Timothy,  and  all  pro 
fessors  were  Nathanaels,  still  the  world  would  hold  them 
in  abhorrence,  think  them  Satan's  troops,  and  call  them 
wolves  in  sheep's  clothing.  Paul  affirms  that  himself  and 
his  fellow-laborers  were  slandered  as  licentious  men,  who 


166  NAUSEOUS   PREACHING. 

said,  Let  us  do  evil,  that  good  may  come.  And  Peter 
intimates  that  all  the  Christians  were  spoken  against  as 
evil-doers.  Now,  sir,  if  the  preachers  in  the  purest  age 
of  the  church  were  slandered  as  licentious  men,  and  pro 
fessors  were  reviled  as  a  race  of  evil-doers,  it  is  no  marvel 
that  the  slander  rolls  along  through  all  succeeding  ages. 

And  what  could  give  occasion  to  this  slander  ?  Not 
the  evil  conduct  of  the  first  preachers  and  professors,  but 
their  nauseated  doctrines,  which  made  old  nature  sick. 
Preachers  said,  and  converts  did  profess,  that  men  arc 
justified  by  faith,  without  the  deeds  of  the  law  ;  chosen 
of  God  before  the  foundation  of  the  world;  called  by 
grace  ;  kept  by  the  power  of  God,  through  faith  unto  sal 
vation  ;  and  saved  not  according  to  their  own  works,  but 
according  to  God's  purpose  and  grace. 

Such  preaching,  though  attended  with  much  practical 
instruction,  appeared  so  licentious,  that  a  heathen  stom 
ach  revolted  at  it.  Loose  as  the  Gentiles  were,  they 
could  loathe  a  Christian  for  his  supposed  evil  principles ; 
and  did  condemn  them  all,  apostles  and  their  flocks,  as  the 
filth  of  the  world,  and  the  off  scour  ing  of  all  things. 

And  if  this  was  the  case  in  the  purest  age,  what  else 
can  be  expected  in  succeeding  ages  ?  But  you  say,  we 
sojourn  in  a  baptized  country.  True  ;  the  country  swarm- 
eth  with  baptized  rakes,  baptized  worldlings,  and  baptized 
infidels.  A  watery  profession,  without  the  Spirit's  bap 
tism,  will  never  wash  the  heart  from  pride,  and  subdue  it 
to  the  Gospel  doctrines ;  and  legal  righteousness  will  set 
the  heart  still  more  against  them.  No  one  can  truly  bear 
the  doctrines  till  he  cannot  bear  himself. 

Jesus  Christ  inviteth  them  that  are  weary  of  themselves, 


A   STALE   CALUMNY.  167 

\ 

and  laden  with  their  guilt  and  sinful  nature.  Only  such 
receive  him  in  Judsea,  and  only  such  receive  him  in  Great 
Britain.  These  are  prepared  for  his  Gospel,  know  what 
poverty  of  spirit  means,  and  feel  that  brokenness  of  heart, 
which  God  delighteth  in,  and  where  he  only  dwells. 

These  are  the  Gospel  subjects ;  but  alas  !  how  few. 
And  where  must  we  find  them,  in  leather  or  prunello,  in 
camblet  or  in  sarsenet  ?  They  are  a  little  flock  indeed, 
who  have  been  taught  to  say  with  Job,  and  say  with  deep 
compunction,  We  abhor  ourselves.  Yet  Job  was  called  a 
perfect  man,  by  one  who  knew  what  is  in  man  ;  but  Job 
wanted  breaking  down,  before  he  could  truly  say,  Behold 
I  am  vile.  And  when  the  furnace  had  well  melted  him, 
disclosed  his  dross  and  filthy  scum,  and  made  him  loath 
some  to  himself,  then  the  work  was  done.  The  furnace 
cooled  presently,  his  sorrows  fled  away,  and  peace  and 
plenty  smiled  on  him. 

The  doctrines  of  grace  are  utterly  repugnant  to  the  pride 
of  our  Arminian  nature  ;  yet  none  forsake  the  doctrines 
who  have  gained  a  clear  sight  of  them.  They  are  abused 
by  some,  as  every  good  thing  is,  but  are  abandoned  by 
none.  Arminians,  who  have  received  a  ray  of  gospel- 
light,  desert  their  ranks  frequently ;  bat  a  Calvinist  will 
never  leave  his  standard  ;  he  dies  at  the  foot  of  his  colors. 
A  clear  sight  of  grace  is  so  exceeding  glorious,  it  keeps 
the  heart  steady  to  the  doctrines. 

Perhaps  you  think  a  Calvinist  maintains  his  ground, 
because  it  is  bestrewed  with  roses,  and  suits  licentious  pur 
poses.  But,  sir,  this  calumny  is  grown  exceeding  stale. 
It  was  broached  first  in  Paul's  day,  and  poured  on  him 
liberally,  and  sprinkled  on  his  hearers ;  and  has  begrimed 


168  AN   EVIL  GENERATION. 

his  followers  in  all  succeeding  ages.  If  the  slander  sticks 
on  us,  it  cleaves  to  Paul  abundantly ;  because  he  tapped 
this  nauseous  vessel  which  turns  the  human  stomach,  and 
makes  it  rave  with  indignation. 

These  doctrines  suit  a  contrite  spirit ;  and  are  drank, 
not  as  a  Circe's  bowl,  to  intoxicate  the  mind,  but  as  a 
grace-cup  to  cheer  the  heart,  and  keep  it  steady  under 
trials.  They  do  not  prove  a  monster's  den,  as  you  sup 
pose,  where  all  are  eaten  up  who  enter  in  ;  but  a  banquet- 
house,  where  pilgrims  find  such  sweet  repast,  they  have 
no  will  to  leave  it. 

If  I  seem  tedious  on  this  article,  the  misguided  zeal 
of  some,  I  hope,  well-minded  people,  has  constrained  me  ; 
who  have  taken  most  outrageous  pains  to  blacken  Calvin 
ism.  Whatever  ridicule  a  sparkling  fancy  could  suggest, 
whatever  filth  or  ordure  could  be  raked  together,  has  been 
cast  upon  it.  The  looseness  of  a  few  is  charged  on  all  the 
rest ;  and  a  devil's  coat  is  put  upon  a  Calvinist,  like  some 
condemned  heretic  ;  and  in  this  flaming  raiment  he  is  held 
aloft,  as  a  horrid  bugbear,  to  frighten  simple-hearted  peo- 
pie. 

Well,  but  doctor,  one  thing  somewhat  gravels  me,  that 
these  doctrines  will  not  relish  with  the  present  age,  though 
they  are  established.  The  law,  the  homilies,  the  articles, 
the  prayer-book,  all  afford  protection  to  them,  and  yet 
they  cannot  stand  upon  their  legs.  Pray,  what  makes 
them  prove  so  rickety  ? 

Sir,  your  question  may  be  answered  by  another.  Can 
any  good  thing  keep  its  head  above  water  in  the  present 
age?  If  the  doctrines  of  grace  are  rejected,  is  not  the 
word  of  God  despised  too,  and  the  house  of  God  deserted, 


CHURCH    AND    STATE.  1G9 

and  the  name  of  God  blasphemed  everywhere?  The 
Bible,  like  an  old  almanac,  is  either  cast  out  of  doors,  or 
cast  upon  a  solitary  shelf,  to  be  buried  there  in  dust,  and 
covered  with  a  winding-sheet  weaved  by  a  spider.  How 
should  the  doctrines  keep  upon  their  legs  when  the  Bible, 
which  contains  them,  is  fallen  upon  the  ground? 

Unless  a  spirit  of  grace  is  poured  out  upon  a  land,  the 
doctrines  of  grace  cannot  be  heartily  received,  because 
they  fight  with  every  dictate  of  depraved  nature.  The 
first  lesson  to  be  learned  in  Christ's  school  is,  deny  thyself, 
every  thing  that  belongs  to  self,  not  se£/"-pleasing  only,  and 
se//*-interest,  but  all  se//*-suffieieney,  self-will,  self-potence, 
and  self-righteousness ;  and  these  are  heavy  crosses  to  be 
taken  up. 

The  law  was  established  with  divine  solemnity  among 
the  Israelites ;  yet  they  were  evermore  deserting  this 
establishment,  and  warping  to  idolatry.  And  how  were 
they  reclaimed  ?  By  a  prophet's  mouth,  you  say.  True  ; 
but  a  prophet's  mere  preaching  could  no  more  reclaim  the 
people,  than  a  prophet's  dancing.  God  gave  a  promise  to 
his  prophet,  I  will  pour  upon  the  inhabitants  of  Jerusa 
lem  the  Spirit  of  grace  and  supplication,  and  so  the  work 
was  done.  Where  the  Spirit  of  grace  fell,  a  change  was 
wrought. 

Even  so  it  fares  with  the  Gospel,  which  can  no  more 
be  kept  on  foot,  than  the  law  was  without  a  supernatural 
power.  Men  will  desert  the  doctrines  and  the  precepts 
of  the  Gospel,  for  these  go  hand  in  hand  ;  nor  can  human 
establishments  prevent  it.  Establishments  may  keep  up 
forms,  but  Christ  alone  can  give  the  power.  A  fanciful 
alliance  may  be  framed  between  church  and  state ;  but 


170  ZEAL   FOR   MORALITY. 

the  church's  whole  support  is  from  the  church's  Head. 
Ilie  government  is  laid  upon  his  shoulders  ;  and  he  will 
never  prosper  doctrines  which  oppose  his  grace.  Such 
preaching  will  be  chaff  and  stubble,  and  the  preachers 
grow  contemptible. 

When  a  Christian  church  becomes  exceedingly  de 
praved  ;  when  its  nobles  are  as  ravening  wolves  ;  and 
its  prophets  daub  them  with  untempered  mortar  ;  when 
its  watchman  are  grown  blind,  love  to  slumber,  and  are 
looking  every  one  for  his  gain  ;  and  the  people,  great 
and  small,  given  unto  covetousness — then,  unless  the 
Lord  revives  his  work  by  pouring  out  his  Spirit  from 
on  high,  the  church's  candlestick  is  quite  removed,  and 
she  becomes  a  sister  to  the  African  and  Asiatic  churches. 

Mahometanism  is  the  gulf  provided  by  the  Lord,  for 
his  abandoned  churches  to  be  drowned  in.  They  first 
deny  the  Grod  who  made  and  bought  them,  which  drives 
them  to  the  synagogue  of  Arius  ;  another  gentle  step 
leads  them  to  the  chapel  of  Socinus ;  and  half  a  pace 
more  brings  them  briskly  to  the  mosque  of  Mahomet. 

Doctor,  I  am  told  by  the  vicar  that  his  brethren  drop 
the  doctrine  of  justification  by  faith  alone,  because  it 
seems  unfriendly  to  morality.  And  he  says  the  Whole 
Duty  of  Man  was  sent  abroad,  as  a  public  bellman,  to  cry 
the  doctrine  down.  The  clergy  now  are  straining  all  their 
nerves  in  support  of  common  duties,  and  seem  so  fervent 
in  this  matter,  that  a  jackdaw  dares  not  perch  upon  the 
steeple  while  they  are  shouting  in  the  pulpit  for  morality. 
They  give  the  lash  sometimes  when  the  squire  keeps  from 
church,  but  do  exclaim  against  all  thieving  and  hedge- 
breaking  most  delightfully.  Indeed,  their  lungs  have 


HEATHEN   MORALITY.  171 

been  so  often  strained  by  uncommon  zeal  for  morality, 
that  they  are  forced  to  wind  up  matters  very  speedily. 
Many  cannot  roar  above  ten  minutes  at  a  preaching  for 
want  of  breath  ;  and  others  are  constrained  to  keep  a 
journeyman  to  shout  for  them. 

Sir,  morality,  like  beauty,  is  a  charming  object,  but, 
like  beauty,  often  is  made  up  with  paint.  Such  seems 
morality  at  present ;  a  pretty  plaything  when  dandled  on 
a  consecrated  cushion,  or  chanted  in  a  modern  midnight 
conversation,  but  will  not  keep  men  from  an \alehouse. 
The  people,  who  are  chiefly  loaded  with  morality  are  the 
booksellers  ;  and  they  have  got  a  shopfull,  but  are  rather 
sick  of  the  commodity,  and  long  to  part  with  it.  Though 
gilt  and  lettered  on  the  back,  it  moulds  upon  a  shelf,  like 
any  Bible  ;  and  Mr.  Hales'  tract  on  salivation  will  post 
away  through  ten  editions  before  a  modest  essay  on 
morality  can  creep  through  one. 

The  Whole  Duty  of  Man  was  sent  abroad  with  a  good 
intent,  but  has  failed  of  its  purpose,  as  all  such  teaching 
ever  will.  Morality  has  not  thriven  since  its  publication, 
and  never  can  thrive,  unless  grounded  wholly  upon  grace. 
The  heathens  for  want  of  this  foundation  could  do  noth 
ing.  They  spoke  some  noble  truths,  but  spoke  to  men 
with  withered  limbs  and  loathing  appetites.  They  were 
like  way-posts,  which  shew  a  road,  but  cannot  help  a  crip 
ple  forward ;  and  many  of  them  preached  much  brisker 
morals  than  are  often  taught  by  their  modern  friends.  In 
their  way  they  were  skilful  fishermen,  but  fished  without 
the  gospel-bait,  and  could  catch  no  fry.  And  after  they 
had  toiled  long  in  vain,  we  take  up  their  angle-rods  and 
dream  of  more  success,  though  not  possessed  of  half  their 
skill. 


172        NATURE  MUST  BE  CHANGED. 

God  has  shown  how  little  human  wit  and  strength  can 

O 

do  to  compass  reformation.  Reason  has  explored  the 
moral  path,  planted  it  with  roses,  and  fenced  it  round 
with  motives,  but  all  in  vain.  Nature  still  recoils ;  no 
motives  drawn  from  Plato's  works,  nor  yet  from  Jesus' 
gospel,  will  of  themselves  suffice  :  no  cords  will  bind  the 
heart  to  God  and  duty  but  the  cord  of  grace. 

Man  is  conceived  and  lorn  in  sin  ;  what  can  he  do  ? 
Nature  is  sunk  and  fallen  ;  and  nature's  creed  is  this, 
Video  mcliora  proboque,  detcriora  scfjuor — I  see  and  1 
approve  the  better  path,  but  take  the  worse.  Nature  may 
be  overruled  for  a  time  by  some  violent  restraints ;  but 
nature  must  be  changed,  or  nothing  yet  is  done.  The 
tree  must  first  be  made  good  before  the  fruit  is  good.  A 
filthy  current  may  be  stopped  ;  but  the  brook  is  filthy 
still,  though  it  cease  to  flow.  The  course  of  nature  may 
be  checked  by  some  human  dam,  yet  opposition  makes 
the  current  rise,  and  it  will  either  burst  the  dam,  or  break 
out  other  ways.  Restrained  sensuality  often  takes  a 
miser's  cap,  or  struts  in  pharisaic  pride.  Nothing  but 
the  salt  of  grace  can  heal  the  swampy  ground  of  nature,  as 
Elisha's  salt,  a  type  of  grace,  healed  the  naughty  waters 
and  the  barren  grounds  of  Jericho. 

The  law  is  not  given  to  make  a  sinner  righteous. 
Through  the  weakness  of  his  Jlesh,  it  has  no  power  to 
justify  or  eanctify  him.  It  shews  the  path  of  duty,  but 
neither  lends  a  crutch  to  lame  travellers,  nor  gives  a  heav 
enly  title  unto  sinners.  Paul  knew  the  use  of  the  law, 
and  declares,  It  was  added  because  of  transgressions. 
It  was  added  to  the  promise  made  to  Abraham,  which 
contained  the  covenant  of  grace  ;  and  was  added  because 


THE   LAW   OUR   SCHOOLMASTER.  173 

of  transgressions,   that  men  might  know  what  heinous 
things  they  were. 

Again,  The  law  entered,  that  the  offence  might 
abound.  The  offence  (  TO  naQ&TiTcoua,  the  fall )  of 
Adam,  was  a  sin  with  penalty  of  death  ;  but  no  such 
penalty  had  been  annexed  to  any  sin  beside  murder' 
from  Adam  unto  Moses.  Men  knew  themselves  to 
be  offenders,  but  did  not  know  that  death  was  the  penalty 
of  each  offence,  till  the  law  pronounced  a  curse  on  every 
one  who  continued  not  in  all  things.  Then  they  saw  that 
death  was  the  wages  of  every  sin.  Thus  when  the  law 
entered,  the  offence,  with  penalty  of  death,  did  abound ; 
and  the  law  entered,  that  such  offence  might  abound,  to 
certify  sinners  of  their  lost  condition,  and  their  utter  need 
of  a  Saviour.  Hence  we  read,  The  law  ivorketh  wrath, 
not  our  justification,  but  our  condemnation ;  and  by  the 
law  is  the  knowledge  of  sin.  The  law,  by  its  penalty, 
discovers  my  condemned  state ;  and  by  its  spirituality, 
discloses  my  corrupted  heart.  Therefore,  Paul  says.  I, 
through  the  law,  am  dead  to  the  law  —  dead  to  all  expec 
tations  of  relief  from  it,  either  to  justify  my  person,  or  to 
sanctify  my  nature.  And  his  conclusion  is  this  —  Where 
fore  the  law  is  our  schoolmaster,  to  bring  us  unto  Christ, 
that  we  might  he  justified  by  faith.  The  law  sends  us 
unto  Jesus,  not  with  recommendations  in  our  hand,  but 
with  condemnations  in  our  bosom  ;  and  is  meant  to  empty 
us  of  every  fancied  legal  hope  arising  from  our  own  obedi 
ence,  and  force  the  heart  to  seek  salvation  wholly  by  grace, 
through  faith. 

When  the  law  has  done  this  office,  and  sent  a  sinner, 
wounded,  poor,  and  naked,  to  the  good  Samaritan,  then  it 


174  A  CENTURY'S  EXPERIENCE 

becomes  a  rule  of  life  in  the  Mediator's  hand.  And  Jesus, 
having  justified  a  sinner  by  his  blood  and  righteousness, 
sanctifies  him  by  his  Word  and  Spirit.  The  work  belongs 
to  Christ  alone,  as  Saviour  ;  and  a  believer's  business  is  to 
live  upon  him  wholly,  calling  on  him  fervently,  trusting  in 
him  stedfastly,  and,  by  a  life  of  faith,  to  receive  from  his  ful  - 
ness  a  supply  for  every  want.  No  real  holiness  of  heart, 
nor  true  morality  in  life,  can  be  had  but  through  him,  and 
by  faith  in  him.  He  is  the  true  vine,  producing  every 
branch,  with  all  its  leaves  and  grapes  ;  and  is  the  green 
fir-tree,  from  whom  our  fruit  is  found. 

For  a  century  past,  the  noble  building  of  God's  grace 
has  been  propped  up  with  legal  buttresses.  Moses  is 
called  in  hastily  to  underprop  his  master  Jesus.  Galatian 
anvils  are  bought  up,  and  gospel-doctrines  hammered  thin, 
and  beaten  out  upon  them.  Jesus  can  behold  no  cast  of 
grace  in  his  own  gospel ;  and  Paul,  were  he  alive,  would 
cry  aloud,  Who  has  bewitched  you,  0  foolish  Britons? 

Now,  sir,  I  ask,  what  good  effects  have  been  produced 
by  this  modem  gospel  ?  A  century  is  time  sufficient  to 
give  us  full  experience  of  it.  Do  we  find  more  praying 
families,  more  crowded  churches,  and  more  empty  jails  V 
Are  ropes  pulled  oftener  in  a  chiming  steeple,  and  stretched 
seldomer  at  Tyburn  ?  Can  we  travel  roads  with  more 
safety,  and  sleep  with  fewer  bolts  upon  our  doors  ?  Are 
play-houses  and  gaming-houses  become  exceeding  rare  ; 
and  their  owners  grown  very  meagre,  quite  abashed  at  their 
occupation  ?  Have  we  more  preaching  bishops  and  pains 
taking  clergy,  more  staunch  patriots  and  upright  lawyers, 
more  gentle  masters  and  faithful  servants,  and  more  fair 
dealing  practised  in  buying  and  selling  ? 


OF   THE   MODERN   GOSPEL.  175 

Alas,  sir,  you  know,  and  I  know  the  contrary.  Glut 
tony  and  drunkenness,  cursing  and  swearing,  gaming  and 
gambling,  diversion  and  dissipation,  are  become  so  common, 
as  to  make  the  fashion  :  and  nameless  sins,  the  last  scum 
of  a  filthy  land,  are  bubbling  in  the  pot  apace,  and  boiling 
over.  Wickedness  wears  no  mask  and  fears  no  censure. 
Ever  since  the  new  gospel  shewed  its  face,  profaneness  and 
infidelity  have  been  pouring  in,  like  a  sweeping  rain,  and 
overflowed  the  land.  God  has  lost  his  worship,  Christ  has 
lost  his  office,  Scripture  has  lost  its  credit,  and  morality 
has  lost  its  carcass.  It  has  become  a  pageant,  held  up  in 
a  pulpit,  but  seldom  noticed  out  of  it ;  and  as  for  holiness, 
it  is  the  land's  abhorrence.  The  Christian  title,  saint,  not 
applied  in  Scripture  to  apostles,  but  to  all  believing 
churches,  is  become  a  name  exceedingly  fulsome.  A 
Christian  nose  will  wind  up  like  a  bottle-screw  at  the 
mention  of  it ;  and  Esau  cannot  vent  his  spleen  on  Jacob 
more  effectually  than  to  cry,  "you  saint." 

Sir,  these  things  are  notorious  ,  and  a  judicial  conse 
quence  of  departing  from  the  Scripture  doctrines.  God 
will  bear  no  witness  to  any  doctrines  but  his  own.  All 
endeavors  for  a  reformation  will  be  blasted,  when  they 
build  on  human  merit,  will,  and  power,  and  are  not 
grounded  wholly  on  the  grace  of  Christ.  A  legion  of  dis 
courses  have  been  published  on  morality,  and  a  little  host 
of  volumes  have  appeared  against  infidelity ;  yet  immor 
ality  and  infidelity  are  making  rapid  progress  through  the 
land.  And  how  can  this  be  well  accounted  for,  if  the 
modern  gospel  is  the  gospel  of  Christ  Jesus  ? 

Where  the  doctrines  of  grace  are  truly  preached,  a 
spirit  of  grace  will  be  poured  forth  to  make  the  word  effec- 


176  FROM   BAD   TO   WORSE. 

tual.  For  thus  the  Lord  speak eth,  As  the  rain  cometh 
down  from  heaven,  and  water cth  the  earth,  and  maketh 
it  lr  ing  forth  and  bud,  so  shall  my  word  be  ;  it  shall  not 
return  unto  me  void,  bat  shall  prosper.  And  again,  If 
the  prophets  had  caused  my  people  to  hear  MY  WORDS, 
(had  truly  delivered  my  doctrine)  then  they  should  have 
turned  the  people  from  their  evil  way,  and  from  the  evil 
of  their  doings.  And  this  was  spoken  also  of  'such 
prophets  as  ran  before  tliey  were  sent,  had  no  commission 
from  the  Lord.  Yet  of  these  the  Lord  says,  If  they  had 
caused  the  people  to  hear  my  words  they  should  have 
turned  them  from  their  evil  ways.  Though  they  were  in 
terlopers,  or  even  hypocrites,  yet,  like  Elijah's  raven,  they 
should  have  carried  meat  in  their  mouth  to  feed  another, 
which  they  tasted  not  themselves.  Judas,  though  himself  a 
devil,  castctli  devils  out  of  others,  when  he  went  in  Christ's 
name,  and  preached  Christ's  word. 

Now.  sir,  the  case  standeth  thus  : — God  has  promised 
a  reformation  when  his  word  is  truly  preached ;  but  no 
reformation  is  produced  by  the  modern  preaching. 
Things  are  visibly  declining  from  bad  to  worse.  There 
fore  we  must  conclude,  cither  the  word  of  a  faithful  God 
is  fallen  to  the  ground,  or  his  word  has  not  been  preached 
faithfully.  If  God  is  not  in  blame,  the  preachers  are 
and  must  be  so. 

For  a  long  season  the  good  old  church  doctrines  have 
been  much  forsaken  ;  by  some  they  are  derided,  and  by 
many  are  deserted.  Yet  no  doctrines  can  build  the 
Church  of  Christ  up  but  those  which  planted  it.  We 
may  labor  much  in  lopping  off  loose  branches  of  immo 
rality  and  infidelity,  yet  nothing  will  be  done  effectually 


THE   READING    DESK   AND   PULPIT.  177 

till  the  axe  is  laid  to  the  tree's  root.  The  root  is  can 
kered,  and  while  it  remains  so,  the  lopping  off  a  cankered 
branch  will  only  cause  more  cankered  shoots. 

The  fall  of  Adam,  and  the  total  ruin  of  man's  nature 
by  that  fall,  together  with  his  whole  recovery  by  Christ, 
and  through  faith  in  him,  are  become  exploded  or  neg 
lected  doctrines.  Yet  these  doctrines  are  the  ground-work 
of  our  religion,  and  prove  the  need  of  regeneration  as 
well  as  outward  reformation  ;  shew  the  want  of  a  new 
nature  as  well  as  new  conduct.  Scripture  represents 
mankind  as  dead  in  sin,  and  dead  to  God ;  and  dead 
souls  can  have  no  power  to  help  themselves.  We  are 
without  strength,  and  therefore  God  has  laid  help  on  one 
that  is  mighty,  able  to  save  unto  the  uttermost. 

Men  are  rightly  treated  in  a  reading-desk,  and  called 
by  their  proper  name  of  miserable  sinners  ;  but  in  a  pul 
pit  they  are  complimented  on  the  dignity  of  their  earthly, 
sensual,  devilish  nature  ;  are  flattered  with  a  princely  will 
and  power  to  save  themselves ;  and  ornamented  with  a 
lusty  badge  of  merit.  Justification  by  faith,  the  jewel  of 
the  gospel-covenant,  the  ground-work  of  the  reformation, 
the  glory  of  the  British  church,  is  now  derided  as  a  poor 
old  beggarly  element,  which  may  suit  a  negro  or  a  con 
vict,  but  will  not  serve  a  lofty  scribe,  nor  a  licentious 
gentleman.  And  the  covenant  of  grace,  though  execu 
ted  legally  by  Jesus,  purchased  by  his  life  and  death, 
wrote  and  sealed  with  his  blood,  is  deemed  of  no  value 
till  ratified  by  Moses.  Paul  declares,  No  other  founda 
tion  can  one  lay,  beside  that  which  is  laid,  Christ  Jesus. 
But  men  are  growing  wise  above  what  is  written,  and 
will  have  two  foundations  for  their  hope — their  own  fan- 
M 


178     NICODEMUS  IN  THE  PRESENT  AGE. 

cied  merit  added  to  the  meritorious  life  and  death  of 
Christ. 

If  an  angel  should  visit  earth,  and  vend  such  kind  of 
gospel  as  is  often  hawked  from  the  press  and  pulpit, 
though  he  preached  morality  with  most  seraphic  fervency, 
and  till  his  wings  dropped  off,  lie  would  never  turn  one 
soul  to  God,  nor  produce  a  single  grain  of  true  morality, 
arising  from  the  love  of  God,  and  aiming  only  at  his 
glory. 

When  Nicodemus  waits  on  Jesus,  he  receives  instruc 
tion,  such  as  every  hearer  should  receive  from  his  teacher. 
The  sermon  is  recorded  as  a  model  for  the  ministers  of 
Christ  to  copy  after.  Nicodemus  appears  to  be  a  very 
upright  man,  though  somewhat  timid  ;  he  was  a  teacher 
too  in  Israel,  didbaxulo;  ;  and  of  course  explained  the 
two  tables,  and  preached  what  we  call  morality.  He  also 
was  a  lowly  man,  and  therefore  wanted  more  instiuction, 
and  he  came  to  Jesus  with  a  high  opinion  of  his  charac 
ter,  believing  him  to  be  a  prophet,  a  teacher  come  from 
God. 

Had  Nicodemus  lived  in  the  present  age,  he  would 
have  been  esteemed  a  topping  gospel  minister,  and  might 
have  made  a  notable  archdeacon.  For,  though  a  stranger 
to  the  new  birth,  and  to  faith  in  Christ's  atonement,  he 
was  a  teacher  of  morality,  a  moral  man  himself,  and  had 
full  faith  in  Jesus  as  a  prophet.  Well,  he  comes  to 
Christ,  and  expects,  no  doubt,  a  famous  lecture  on  moral 
ity,  and  perhaps  some  handsome  compliment  for  himself ; 
but,  lo  !  he  is  told,  Except  lie  is  horn  again,  he  cannot 
enter  into  the  kingdom  of  God — his  kingdom  of  grace 
and  glory.  A  moral  conduct  shall  avail  him  nothing, 


EZEKIEL,    MOSES,   AND   JEREMIAH.  179 

without  a  new  birth,  a  new  nature  from  above.  The 
Jewish  ruler  was  a  stranger  to  this  doctrine  as  some  mod 
ern  teachers  are,  and  asks  a  mighty  staring  question  about 
it ;  and  seemed  much  bewildered,  even  after  Jesus  had 
explained  the  doctrine. 

Yet  Nicodemus,  as  a  teacher  in  Israel,  must  have  read 
his  Bible,  and  of  course  understood  the  necessity  of  re 
formation,  or  a  new  moral  conduct.  And  who  can  be  a 
stranger  to  this  matter,  Heathen,  Jew,  or  Christian, 
whose  conscience  is  not  wholly  seared  ?  But  if  Jesus 
meant  a  reformation  of  life  by  regeneration,  his  behavior 
to  the  ruler  was  very  disingenuous,  and  cannot  well  be 
justified.  For  on  this  supposition,  Jesus  only  proposed  a 
matter  to  Nicodemus,  which  he  knew  perfectly  well ;  but 
proposed  it  craftily  under  a  new  name,  or  a  metaphorical 
expression,  which  he  knew  not,  and  then  takes  occasion 
to  upbraid  the  ruler  with  his  ignorance,  Art  ihou  a  mas 
ter  in  Israel,  and  knoivest  not  these  things'?  Jesus 
therefore  must  either  meant  something  more  than  mere 
reformation  of  life,  or  his  conduct  towards  Nicodemus  will 
appear  crafty  and  captious. 

If  by  regeneration  Jesus  did  not  intend  a  moral  reform 
ation  of  life,  but  a  spiritual  renovation  of  nature,  a  real 
but  secret  work  of  the  Holy  Spirit  on  the  souls  of  men, 
producing  a  new  and  spiritual  service,  and  divine  com 
munion  in  that  service,  then  his  reproof  of  the  ruler  was 
just,  because  he  might  have  learned  the  doctrine  of  regen 
eration  from  Ezekiel,  where  God  says,  I  will  take  away 
the  heart  of  stone  and  give  you  a  new  heart  and  a  new 
spirit;  and  I  will  put  my  Spirit  within  you.  Herein 
consists  God's  work  of  regeneration  ;  and  the  true  reform- 


180      THE    CHRISTIAN    CHARACTER   COMPLETE. 

ation  results  from  it,  yet  by  the  Lord's  hand,  for  so  it 
follows,  and  I  will  cause  you  to  walk  in  my  statutes,  and 
keep  my  judgments,  and  do  them. 

So,  when  Moses  gives  his  dying  charge  to  Israel,  he 
tells  them,  The  Lord  thy  God  will  circumcise  thy  heart, 
and  the  heart  of  thy  seed,  to  love  the  Lord  thy  God  with 
all  thy  heart  and  with  all  thy  soul. 

Jeremiah  also  preaches  the  same  doctrine,  I  will  give 
them  one  heart  and  one  way  ;  and  I  will  put  my  fear  in 
their  hearts  that  they  shall  not  depart  from  me. 

When  Jesus  had  declared  to  Nicodemus  the  necessity 
of  regeneration,  he  then  speaks  of  the  atonement,  and  of 
justification  by  faith  ;  as  Moses  lifted  up  the  serpent  in 
the  wilderness,  even  so  must  the  son  of  man  be  lifted  up  ; 
that  ivhosoever  believeth  on  him  should  not  perish,  hut 
have  eternal  life.  And  so  the  conference  ends. 

The  Spirit's  birth  brings  a  mcetness  for  heaven.  It 
teaches  men  to  offer  spiritual  sacrifices  ;  but  it  gives  no 
right  to  pardon,  nor  any  claim  to  eternal  life.  These 
blessings  are  wholly  treasured  up  in  Christ,  and  are  ob 
tained  only  through  faith  in  him  ;  even  as  you  heard  just 
now,  Whoso  believeth  on  him  hath  eternal  life.  There 
fore  Jesus  conducts  the  ruler  through  regeneration  to  the 
atonement  and  justification  by  faith,  and  there  ends  — 
ends  with  what  truly  finishes  the  Christian  character,  a 
whole  dependence  upon  Jesus  Christ,  even  after  spiritual 
life  is  received,  and  manifested  by  a  holy  walk. 

When  the  doctrines  of  regeneration  and  justification  by 
faith  become  despised  or  deserted  doctrines,  the  labors  of 
the  clergy  will  prove  useless,  their  persons  will  grow  cheap, 
their  office  seem  contemptible,  and  they  at  length  may  be 
ashamed  of  their  function  and  their  livery. 


FAITH   IN    CHRIST.  181 

The  present  age  would  fain  be  called  a  learned  age, 
and  the  giddy  people  think  themselves  a  wise  people  — 
wise  to  do  evil,  but  to  do  good  have  no  knowledge.  Rea 
son  flirts  at  revelation,  merit  spurns  the  thought  of  grace, 
tapers  would  outblaze  the  sun,  and  human  fancies  far  out 
weigh  the  truth  of  Grod.  But,  sir,  I  must  be  moving. 

A  word  or  two  more,  doctor,  and  then  we  take  a 
friendly  leave.  Your  visit  to  the  grazier  will  certainly 
get  wind.  Every  creature  will  be  staring  as  you  walk 
through  the  parish.  Your  look  and  gait  are  very  primi 
tive;  and  your  beaver  would  fill  a  bushel.  A  dozen 
skimming-dish  hats,  sucli  as  the  gentry  wear,  might  be 
scooped  from  it.  To-morrow  I  expect  the  vicar  at  my 
house,  to  dine  upon  a  good  fat  capon,  and  he  will  surely 
make  inquiries  after  you.  Can  you  put  a  brief  account 
of  faith  into  my  mouth,  which  may  lie  at  my  tongue's  end, 
ready  for  him  when  he  comes  ?  He  will  hear  what  is  said 
patiently  ;  and  if  he  does  not  approve,  he  will  not  revile. 
He  rails  at  nobody,  and  has  never  had  a  single  squabble 
with  the  parish  since  he  came,  about  his  tithe  eggs,  pigs, 
or  turnips. 

Faith  in  Christ,  sir,  implies  not  only  a  hearty  belief  of 
the  Saviour's  doctrines,  but  a  ichole  dependence  on  the 
Saviour's  person,  as  our  prophet,  priest,  and  king.  It 
requires  a  careful  use  of  the  means  of  grace,  but  forbids 
all  trusting  in  the  means.  I  must  read  the  word  of  God 
with  care,  yet  not  rely  upon  my  own  ability  to  make  me 
wise  unto  salvation,  but  wholly  trust  in  Jesus,  as  my  pro 
phet  to  open  my  dark  understanding,  and  direct  me  by 
his  Spirit  into  all  saving  truth.  I  must  watch  against  sin, 
and  pray  against  it  too;  yet  not  rely  upon  my  own 


182  THE    LIFE    OF   FAITH. 

strength  to  conquer  it,  but  wholly  trust  in  Jesus  as  my 
king,  to  subdue  my  will,  my  tempers,  and  affections,  by 
his  Spirit ;  to  write  his  holy  law  upon  my  heart,  and  influ 
ence  my  conduct  to  his  glory.  I  must  be  zealous  of  good 
works  —  as  zealous  to  perform  them,  as  if  my  pardon  and 
a  crown  of  glory  could  be  purchased  by  them  ;  yet  wholly 
trust  in  Jesus,  as  my  priest,  to  wash  my  guilty  conscience 
in  his  purple  fountain,  and  clothe  my  naked  soul  in  his 
glorious  righteousness,  thereby  receiving  all  my  pardon 
and  my  title  to  eternal  life. 

The  life  of  faith  is  thus  expressed  by  Paul,  Run  icith 
patience  the  race  set  before  you,  looking  unto  Jesus  — 
looking  unto  him  with  a  single  eye  continually  ;  and  look  - 
ing  so  by  prayer  and  faith,  as  to  receive  supplies  for 
every  want. 

Faith  is  the  master  key  to  the  treasury  of  Jesus ;  it 
opens  all  the  doors,  and  brings  out  every  store.  A  heart, 
well  nurtured  in  this  precious  grace,  finds  the  gospel  rest. 
In  time  of  danger,  sickness,  or  temptation  it  flutters  not, 
nor  straggles  hard  to  help  itself,  but  standeth  still  and 
sees  the  Lord's  salvation.  The  eye  is  singly  fixed  on 
Jesus,  the  heart  is  calmly  waiting  for  him,  and  Jesus 
brings  relief.  Faith  calls,  and  Jesus  answers,  "  Here 
I  am  to  save  thee." 

Indeed,  doctor,  I  am  quite  charmed  with  this  account 
of  faith  ;  it  is  just  what  our  church  homilies  tell  us.  It 
secures  the  interests  of  holiness,  obedience,  and  good 
works,  and  gives  the  whole  glory  unto  God.  Why,  this 
is  right ;  man  is  saved,  and  God  glorified  ;  man  is  brought 
to  heaven  through  grace,  and  sings  eternal  hallelujahs  for 
it.  I  wish  we  heard  a  little  more  about  this  gospel-faith, 


DRAMS  TOO  VIOLENT  FOR  CHRISTIANS. 


and  indeed  a  little  more  about  Bible-sin  and  holiness  ;  but 
these  names,  I  think,  are  growing  out  of  date.  Doctor,  I 
have  no  wine  to  offer  ;  but  you  shall  take  a  glass  of  my 
Holland  gin,  before  you  go;  it  is  right  special.  The 
weather  is  hazy,  and  may  require  it  ;  and  my  heart  is 
quite  free  to  give  it. 

Sir,  I  thank  you,  but  I  drink  no  drams.  They  are  too 
violent  and  forcing  for  a  Christian,  whose  understanding 
should  be  free  and  calm.  Indeed,  no  sort  of  cordial  now 
is  wanted  :  I  am  enough  refreshed  if  you  are  satisfied. 

Farewell,  doctor. 

Farewell,  sir  ;  grace  and  peace  be  with  you. 


THE      END. 


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